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The  Epistle  of  Paul 

TO  THE  PHILIPPIANS 


EXPANDED  IN  A  PARAPHRASE  AND  EXPLAINED 
IN   NOTES 


WITH 

MAP  AND    INTRODUCTION 


AMERICAN    REVISED   VERSION 

AND    APPENDIX    INCLUDING 

POLYCARP'S   LETTER   TO   THE    PHILIPPIANS 


s  /BY 

James   F.    Holcomb,    D.D. 

North  India  Presbyterian  Mission. 


AMERICAN    TRACT   SOCIETY 
NEW  YORK 


The  text  used  is  taken  from  the  American  Standard  Edition 
of  the  Revised  Bible 

Copyright,  1901,  by  Thomas  Nelson  &  Sons,  New  York 


To 

Alpheus  H.  Holloway,  D.  D. 

OF  Salisbury,  Maryland, 
Companion  of  my  boyhood  and  College  days, 

this  contribution  to  the  understanding  of 

Paul's   Letter  to  the  Philippians, 

is  affectionately  inscribed. 


INTRODUCTION. 
PHILIPPI. 

Pliilippi,  situated  eight  miles  inland  from  Neapo- 
lis,  at  the  head  of  the  ^^ga?an  Sea,  and  visited  by  Paul 
on  his  second  missionary  journey,  is  interesting  as 
,being  the  first  city  in  Europe  to  which  the  Gospel 
was  carried  by  an  apostle.  It  is,  moreover,  a  place 
of  peculiar  interest  on  accoimt  of  Luke's  detailed 
and  vivid  account,  in  the  sixteenth  chapter  of  the  Book 
of  the  Acts,  of  what  occurred  there  in  connection  with 
the  work  of  Paul  and  his  associates. 

Renan's  description  of  the  road  from  Neapolis  to 
Pliilippi  may  give  us  a  somewhat  overdrawn  picture, 
but  doubtless  it  contains  a  considerable  measure  of 
reality.  Referring  to  Paul  and  his  company  as  they 
started  from  the  port  towards  the  famous  inland  city, 
he  says.  "They  ascended  the  paved  and  cut  slope  in 
the  rocks  which  overlook  Neapolis,  crossed  the  little 
chain  of  mountains  which  forms  the  coast,  and 
entered  the  beautiful  plain  in  the  centre  of  which 
stands  detached  upon  a  projecting  promontory  of 
the  mountain,  the  city  of  Pliilippi.  Everything  indi- 
cated habits  honest,  serious,  and  amenable.  One  felt 
himself  to  be  in  a  centre  analogous  to  that  in  which 
the  poetry  of  Virgil  was  created.  The  evergreen 
plain  was  favorable  for  the  various  culture  of  vege- 
tables   and    flowers.      Splendid    fountains    springing 


INTRODUCTION. 

from  the  foot  of  the  mountain  of  shining  marble 
which  crowned  the  city,  spread,  when  properly  direc- 
ted, shade  and  freshness.  The  thickets  of  poplars, 
willows,  of  fig  trees  and  cherry  trees,  and  wild  vines, 
exhaled  the  sweetest  odors,  and  scented  the  brooks 
which  abounded  on  all  sides.  Moreover,  the  meadows, 
which  were  overrun  or  covered  with  large  roses,  ex- 
hibited troops  of  heavy  white-eyed  buffaloes,  with 
enormous  horns,  their  heads  just  out  of  the  water; 
whilst  the  bees  and  the  swarms  of  black  and  blue 
butterflies  flitted  from  flower  to  flower.  Pangieus, 
with  its  majestic  summits  covered  with  snow  till  the 
middle  of  July,  lay  stretched  out  as  if  it  would  touch 
the  city  across  the  morass.  Beautiful  ranges  of  moun- 
tains bounded  the  horizon  on  all  the  other  sides,  dis- 
covering only  an  opening  through  which  the  sky  dis- 
appeared, and  showing  in  the  clear  distance  the  basin 
of  Str;^anon." 

There  is  also  much  of  historic  interest  connected 
with  Philippi  as  a  locality,  and  especially  in  the 
events  which  there  transpired  in  the  centuries  imme- 
diately preceding  the  Christian  Era.  The  springs 
which  gushed  forth  from  the  mountain  that  over- 
looked it  gave  to  the  ancient  town  the  name  Crenides 
(the  little  fountains).  This  town,  which  originally 
belonged  to  Thrace,  was  seized  and  fortified  by  Philip 
of  ]\Iacedon  in  the  latter  part  of  the  fourth  century, 
B.  C.  It  was  then  named  by  him  Philippi,  and  be- 
came a  Macedonian  city.  In  Philip's  time  the  valley 
in  Avhich  a  part  of  the  new  town  was  built  became  a 
busy  mining  camp,  for  one  of  the  neighboring  moun- 
tains had  become  famous  for  its  rich  reefs  of  gold 
and  silver.  The  newly  found  wealth  which  ]\Iount 
Pangieus  contained  was  turned  to  great  account  by 
King  Philip  in  extending  his  dominion.  ''This  gold 
of  Crenides,"  says  a  French  w^riter,  "spread  itself 
over  Greece,  preceding  the  phalanx  like  an  advance 
guard,  and  opening  more  gates  that  the  battering- 
rams  and  catapults. 

r  vi  1 


INTRODUCTION. 

Perseus  was  the  last  of  the  ^Macedonian  Kings,  his 
territory  havins^  come  under  the  dominion  of  Home  in 
168  B.  C. 

The  situation  of  Philippi  was  such  as  to  make  it 
inevitably  a  place  of  distinction.  The  pass  in  the 
mountains  near  by  naturally  attracted  the  attention  of 
road  builders  under  different  governments,  until  at 
length  that  great  Roman  thoroughfare — the  Via 
Egnatia — was  made,  which  ran  from  Xeapolis  on  the 
^ga?an  Sea  to  Dyrrachium  on  the  Adriatic,  and 
passed  through  Philippi. 

The  position  of  Philippi  on  the  Egnatian  Road 
accounts  for  that  great  double  battle  being  fought 
there  in  B.  C.  42,  which  decided  the  destiny  of  Rome 
by  the  overthrow  of  the  Republican  oligarchy  and  the 
establishment  of  the  empire  in  its  stead.  There  the 
armies  of  Octavius  (subsequently  Augustus)  and 
jMarcus  Antonius  were  arrayed  against  those  of 
Brutus  and  Cassius.  Cassius  with  his  troops  was 
encamped  on  ]\Iount  Panga?us  south  of  the  town,  while 
Brutus  with  his  forces  held  the  slopes  on  the  north, 
these  positions  having  been  chosen  for  the  purpose 
of  guarding  both  sides  of  the  pass  on  the  Egnatian 
Road.  Cassius  was  first  overpowered,  and  after  hold- 
ing his  ground  two  days  longer  Brutus  was  also  de- 
feated. Each  of  these  conquered  generals  was  at  his 
own  mandate  put  to  death  on  the  battle  field  by  a 
fellow  soldier,  preferring  death  to  the  ignominy 
to  Avhich,  had  they  chosen  to  live,  they  would  have 
been  subjected. 

The  issue  of  this  great  struggle  as  far  as  Philippi 
was  concerned  Avas  its  advancement,  for  Augustus 
elevated  it  to  Colonial  dignity,  under  the  title  Colonia 
Augusta  Julia  Victrix  Philippensis,  the  name  Julia 
in  this  title  showing  that  the  colony  was  founded  to 
commemorate  the  victory  of  the  cause  of  Julius  Caesar 
at  Philippi. 

A  Roman  Colony  was,  as  far  as  an  outpost  of  the 
empire  could  be,  a  miniature  Rome.     None  but  those 

\     vii     1 


IXTRODUCTIOX. 

who  were  the  possessors  of  Roman  citizenship  could 
belong  to  it.  Those  who  were  chosen  to  form  a  new 
colony  were  sent  forth  by  imperial  authority.  They 
marched  to  their  destination  in  military  form,  they 
continued  to  speak  the  Latin  tongue,  and  Roman  coin 
was  the  currency  they  used.  The  chief  magistrates 
of  the  colony  received  their  appointment  direct  from 
the  imperial  capital,  and  in  the  exercise  of  both  civil 
and  military  authority  were  independent  of  the  pro- 
vincial governors  in  whose  territories  they  resided. 
Luke  is  careful  to  speak  of  the  magistrates  of  Philippi 
as  prjetors  or  commandants,  which  shows  hoAV  famil- 
iar he  was  with  the  exact  title  which  they  assumed; 
and  the  sergeants  mentioned  by  him  were  doubtless 
lictors  who  attended  the  magistrates,  bearing  fasces 
or  bundles  of  rods,  and  this  shows  again  how  the  mag- 
istrates of  this  colony  were  endeavoring  to  make  the 
most  of  their  position.  AYe  are  thus  made  to  see  with 
remarkable  vividness  what  kind  of  officials  they  were 
into  whose  hands  Paul  and  Silas  fell  at  Philippi.  and 
what  kind  of  authority  it  was  of  which  these  officers 
made  use.  We  see  also  from  Luke's  narrative  how 
high  'was  tlie  claim  to  preeminence  which  the  city  of 
Philippi  put  forth  in  asserting  its  right  to  be  styled 
"the  first  of  the  district."  If,  as  may  have  been  the 
case,  Luke  was  himself  a  resident  of  Philippi,  may  we 
not  discover  in  his  description  of  this  place  the  pride 
which  he  took  in  his  own  city? 

It  will  be  instructive  to  turn  now  to  those  verses 
(6-10)  in  the  sixteenth  of  Acts  to  see  how  Paul  was 
led- to  go  to  Philippi.  It  had  not  been  his  plan  at  all 
to  go  there.  Had  he  been  able  to  carry  out  his  o^\ti 
purpose,  he  would  have  gone  from  Antioch  straight 
to  Ephesus,  the  metropolis  of  the  Great  Roman  prov- 
ince of  Asia.  That  was  the  natural  direction  for  him 
to  take  in  continuing  his  journey  from  Antioch.  He 
would  be  following  a  great  trade  route,  ^vhich  would 
lead  him  to  the  most  important  city  in  all  Asia  IMinor, 
a  city  in  which  he  was  subsecpiently  led  to  spend  three 

[     viii     ] 


INTRODUCTION. 

years — a  longer  period  than  he  spent  anywhere  else 
in  the  ^^ilole  course  of  his  missionary  life.  But  the 
time — God's  time — had  not  yet  come  for  him  to  go  to 
Ephesus.  Other  places  had  in  the  meantime  to  be 
visited,  and  plans  aft'eeting  in  the  most  far-reach- 
manner  the  whole  after  life  of  the  apostle  had  first 
to  be  formed.  Accordingly  when  Paul  and  Silas, 
accompanied  by  Timothy,  had  turned  their  faces 
towards  Ephesus,  and  had  got  within  the  limits  of  the 
great  province  which  they  expected  to  traverse  from 
east  to  west,  lo,  they  were  met  w^ith  an  absolute 
prohibition  of  the  Holy  Spirit  to  speak  the  word  in 
Asia.  It  is  to  be  noted  that  they  were  not  forbidden 
to  travel  in  Asia.  But  what  Avould  it  avail  to  go  on 
to  Ephesus,  if  on  their  arrival  there  they  might  not 
preach  the  Gospel?  They  therefore  turned  north- 
ward towards  Bithynia ;  and  when  they  had  arrived 
over  against  IMysia,  and  were  close  upon  the  boundary 
of  the  province  w^hich  they  intended  to  enter,  the 
Spirit  of  Jesus,  we  read,  suffered  them  not  to  go  into 
Bithynia.  They  then  turned  towards  the  ^Egtean  Sea 
and  we  read,  that  neglecting  ]\Iysia,  because  it  was 
a  part  of  the  province  of  Asia,  in  the  whole  of  which 
territory  they  had  been  forbidden  to  preach,  they 
came  down  to  the  coast  at  Troas.  And  why  Avere  they 
there  ?  The  meaning  of  the  divine  prohibitions  which 
had  encountered  them  on  the  w^ay  from  Antioch  were 
all  made  clear,  when  at  Troas  they  met  Luke  the  phy- 
sician, a  Macedonian,  and  a  Greek  scholar,  who  was 
probably  led  to  Christ  at  that  time.  It  was  necessary 
according  to  the  plan  of  God,  that  Paul  should  find 
at  Troas  this  man,  who  Avas  ever  after  to  be  so  service- 
able to  him,  and  hence  the  apostle  had  not  been 
allowed  to  tarry  on  his  way  to  that  place.  AYe  know 
that  Luke  joined  the  company  of  Paul  and  Silas  and 
Timothy  at  Troas,  and  went  with  them  to  Philippi, 
for  in  the  Book  of  the  Acts,  which  he  afterwards 
Avrote,  we  find  the  word  "we"  occurring  for  the  first 
time  in  the  16th  chapter,  11th  verse.    AYas  he  the  man 

r   ix   1 


INTRODUCTION. 

-of  ^lacedonia,  whom  Paul  saw  in  tlie  vision,  probably 
in  the  night  following  the  day  when  he  met  Luke? 
We  are  indebted  for  this  snggestion  to  Professor  Eam- 
say,  whose  book.  "St.  Panl  the  Traveller  and  the 
Roman  Citizen, ' '  throws  so  mnch  light  on  the  life  and 
work  of  the  great  apostle.  ' '  Come  over  into  Macedonia, 
and  help  ns, "  was  the  earnest  invitation  given  to  Paul 
and  his  companions  by  the  man  of  Macedonia,  whom 
the  apostle  saw  in  the  vision.  Whether  Luke  was  a 
resident  of  Philippi  or  not,  he  evidently  desired  that 
Paul  and  his  friends  should  go  first  to  that  important 
city.  It  seems  probable  that  Luke  remained  in  Phil- 
ippi after  Paul  and  Silas  and  Timothy  had  left  for 
Thessalonica,  and  it  does  not  appear  that  Luke  joined 
their  company  again  for  a  considerable  time.  It  is 
not  until  the  20th  chapter,  6th  verse,  of  the  Acts,  that 
we  find  Luke  using  the  word  ''we"  again.  And  it 
is  worthy  of  notice  that  this  was  at  the  time  when 
Paul  and  his  companions  were  leaving  Philippi  after 
the  apostle 's  second  visit  to  that  place. 

That  frequent  communications  with  the  Philippian 
Church  were  maintained  by  Paul,  there  can  be  no 
doubt.  How  great  his  love  for  them,  and  his  devotion 
to  them,  was,  we  see  from  the  precious  epistle  which 
he  sent  to  them  by  the  hand  of  Epaphroditus  during 
his  first  captivity  at  Rome. 

Did  the  apostle  ever  visit  them  again,  as  in  this  let- 
ter he  expressed  a  strong  expectation  of  being  able  to 
do?  It  is  not  unlikely  that  he  was  permitted  to  see 
his  purpose  fulfilled  after  his  first  trial,  and  his  re- 
lease from  imprisonment  which  was  the  result  of  it. 

The  dominant  thought  of  the  "afternoon  epistles" 
of  Paul,  as  Professor  Findlay  calls  the  epistles  of  the 
captivity,  is  that  of  the  believer's  relation  to  his 
Saviour,  his  union  with  his  Lord,  his  being  in  Christ 
as  a  member  of  his  body,  and  Christ's  living  in  him. 
To  bring  into  its  rightful  prominence  this  thought, 
has  been  one  of  the  chief  purposes  of  the  writer  in 
preparing  this  commentary  on  the  Epistle  to  the  Phil- 
ippians. 

[       X       ] 


INTRODUCTION. 
PAUL  IN   ROME. 

To  speak  of  Paul  as  having  been  kept  in  a  dungeon 
during  his  first  captivity  in  Rome,  as  is  frequently 
done,  is  erroneous:  for  Luke  says  (Acts  28:16), 
"When  we  entered  into  Rome,  Paul  was  suffered  to 
abide  by  himself  with  the  soldier  that  guarded  him." 
Or,  if  we  incorporate  the  marginal  reading  into  the 
text,  then  the  latter  part  of  the  verse  will  read  thus, 
"the  centurion  delivered  the  prisoners  to  the  Chief 
of  the  camp,  but  Paul  was  suffered  to  abide  by  himself 
with  the  soldier  that  guarded  him. ' '  It  would  appear 
from  this  that  special  consideration  was  shown  to  Paul. 
Burrus,  a  humane  man,  was  at  that. time  the  Prefect 
of  the  camp,  and  the  leniency  shown  to  Paul  by  him 
may  have  been  in  some  measure  due  to  a  statement  of 
Julius  in  regard  to  the  incidents  of  the  voyage  from 
Ca^sarea,  in  which  the  apostle  bore  so  prominent  a  part, 
and  besides  Festus  may  have  written  favorably  con- 
cerning him.  Further,  Luke  narrates  that  after  three 
days  Paul  called  together  those  that  Avere  the  chief  of 
the  Jews  in  Rome  and  explained  to  them  why  he  was  a 
prisoner  in  the  hands  of  the  Romans :  and  that  they 
having  expressed  a  desire  to  hear  what  he  thought  con- 
cerning the  sect,  as  they  called  it,  which  had  arisen 
among  the  Jews,  and  having  set  a  day  for  hearing 
what  he  might  have  to  say  concerning  it,  "came  to  him 
into  his  lodging  in  great  number. ' '  Manifestly,  there- 
fore, Paul 's  lodging  was  a  prison  only  in  the  sense  that 
he  dwelt  in  it  under  a  guard. 

Again  we  read  (Acts  28:30)  concerning  this  first 
captivity  of  the  apostle  that  "he  abode  two  whole 
years  in  his  own  hired  dwelling."  Furthermore  this 
hired  dwelling,  whether  it  was  the  lodging  previously 
spoken  of,  or  not,  must  have  been  of  sufficient 
size  to  admit  of  the  apostle's  living  in  it  with  a 
good  degree  of  comfort,  and,  it  may  be,  of  his  having 
with  him  those  of  his  fellow-laborers  who  from  time  to 
time  came  to  Rome  and  tarried  for  a  season ;  for  Luke 


XI 


IXTRODUCTIOX. 

also  states  that  he  "received  all  that  went  in  unto  him, 
preaching'  the  kingdom  of  God,  and  teaching  the 
things  concerning  the  Lord  Jesus  Christ. ' ' 

Neither  the  precise  location  of  Paul's  hired  house, 
nor  even  the  vicinity  in  which  it  stood,  can  with  cer- 
tainty be  pointed  out,  but  it  seems  highly  probable 
that  it  was  situated  somewhere  Avithin  or  adjacent  to 
the  prietorian  camp ;  for  in  his  letter  to  the  Philip- 
pians  the  apostle  says,  "My  bonds  became  manifest 
in  Christ  throughout  the  whole  praetorian  guard." 
Paul  was  guarded  day  and  night  by  a  Roman  soldier 
of  the  praetorian  guard  to  whom  he  was  bound 
by  a  coupling-chain.  As  the  guard  was*  frequently 
changed,  Paul  had  during  the  .period  of  his  first  im- 
prisonment at  Eome  a  Avide  opportunity  of  making 
Christ  and  his  salvation  known  in  the  praetorian  camp. 

During  a  recent  visit  in  Rome  we  daily  saw 
Castro  Pretorio  displayed  on  the  street  cars  of  one 
of  the  electric  lines.  These  cars  run  to  the  canton- 
ment where  now  stand  the  barracks  occupied  by  the 
Italian  troops,  infantry  and  artillery,  stationed  in 
Rome.  It  is  the  old  praetorian  camp  of  Paul's  time, 
and  more  than  once  we  rode  out  to  this  interesting 
spot.  It  is  just  outside  the  Colline  Gate,  northeast 
of  the  city,  and  is  surrounded  by  a  high  wall,  which 
looks  as  if  it  might  have  stood  for  centuries  in  a  con- 
dition not  greatly  unlike  that  in  which  it  is-noAV  seen. 

There  are  extant  in  Rome  authentic  remains  of  Iavo 
houses  in  AAdiich  in  all  probability  Paul  found  hospi- 
tality and  enjoyed  Christian  fellowship;  in  Avhich 
also,  it  is  thought,  meetings  for  Christian  Avorship 
and  for  the  unfolding  of  the  Gospel  AA^re  held  by  him. 
When  going  to  these  houses  he  Avould  of  course  be 
accompanied  by  the  Roman  soldier  AA'ho  at  the  time 
Avas  guarding  him,  and  to  AAdiom  he  Avas  chained. 

One  of  these  houses  Avas  that  of  Pudens,  AAiiich 
stands  half  Avay  up  the  Yicus  Patricius  (Via  del 
Bambin  Gesii)  on  the  southern  slope  of  the  Yirinal. 

The   other  belonged  to   Aquila   and  Prisca    (Pris- 

[     xii     ] 


INTRODUCTION. 

cilia),  and  is  situated  on  the  spur  of  the  Aventine, 
which  overlooks  the  Circus  ]\Iaximus,  in  what  was  in 
Paul's  time  the  Jewish  quarter  of  the  city. 

Both  of  these  houses  have  been  designated  from 
very  early  times  and  are  still  designated  by  churches 
bearing  the  names  of  the  owners.  Professor  Lanciani, 
of  Rome,  states  that  the  Avails  of  the  identical  house 
of  Aquila  and  Prisca  were  discovered  in  1776,  close 
to  the  modern  church  of  S.  Prisca,  but  that  no  atten- 
ti(m  was  paid  to  the  discovery,  notwithstanding  its 
unrivalled  importance. 

It  is  interesting  to  know  that  at  the  present  time, 
the  Eev.  Dr.  Gray,  the  Scotch  Presbyterian  minister 
in  Rome,  is  conducting  excavations  for  the  purpose 
of  identifying  the  precise  site  of  this  house,  funds 
for  the  purpose  having  been  placed  in  his  hands  by 
friends  interested  in  this  ancient  memorial. 


xin 


LUKE'S    ACCOUNT    (Acts    XVI:  11-40)    OF   THE   VISIT 

OF  PAUL   AND  SILAS 

AND  THEIR  COMPANIONS  TO   PHILIPPI. 


11  Setting  sail  therefore  from  Troas,  we  made 
a  straight  course  tc»  Samothrace,  and  the  day  fol- 
lowing to  Neapolis ;  12  and  from  thence  to  Phil- 
ippic which  is  a  city  of  Macedonia,  the  first  of 
the  district,  a  Roman  colony:  and  we  were  in 
this  city  tarrying  certain  days.  13  And  on  the 
sabbath  day  we  went  forth  without  the  gate  by 
a  river  side,  where  we  supposed  there  was  a 
place  of  prayer;  and  we  sat  down,  and  spake 
unto  the  women  that  were  come  together.  14 
And  a  certain  woman  named  Lydia,  a  seller  of 
purple,  of  the  city  of  Thyatira,  one  that  wor- 
shipped God,  heard  us:  whose  heart  the  Lord 
opened  to  give  heed  unto  the  things  which  were 
spoken  by  Paul.  15  And  when  she  was  baptized, 
and  her  household,  she  besought  us,  saying,  If 
ye  have  judged  me  to  be  faithful  to  the  Lord, 
come  into  my  house,  and  abide  there.  And  she 
constrained  us. 

[     xiv     ] 


LUKE  h>   ACCOUNT   OF    THE   VISIT   TO    PHIUIPPI. 

16  And  it  came  to  pass,  as  we  were  going  to 
the  place  of  prayer,  that  a  certain  maid  having  a 
spirit  of  divination  met  us,  who  brought  her 
masters  much  gain  by  soothsaying.  17  The  same 
following  after  Paul  and  us  cried  out,  saying. 
These  men  are  servants  of  the  Most  High  God, 
who  proclaim  unto  you  the  way  of  salvation.  18 
And  this  she  did  for  many  days.  But  Paul, 
being  sore  troubled,  turned  and  said  to  the  spirit, 
I  charge  thee  in  the  name  of  Jesus  Christ  to 
come  out  of  her.  And  it  came  out  that  very 
hour. 

19  But  when  her  masters  saw  that  the  hope  of 
their  gain  was  gone,  they  laid  hold  on  Paul  and 
Silas,  and  dragged  them  into  the  market])lace 
before  the  rulers,  20  and  when  they  had  brought 
them  unto  the  magistrates,  they  said.  These  men, 
being  Jews,  do  exceedingly  trouble  our  city,  21 
and  set  forth  customs  which  it  is  not  lawful  for 
us  to  receive,  or  to  observe,  being  Romans.  22 
And  the  multitude  rose  up  together  against 
them:  and  the  magistrates  rent  their  garments 
off  them,  and  commanded  to  beat  them  with 
rods.  23  And  when  they  had  laid  many  stripes 
upon  them,  they  cast  them  into  prison,  charging 
the  jailor  to  keep  them  safely:  24  who,  having 
received  such  a  charge,  cast  them  into  the  inner 
prison,  and  made  their  feet  fast  in  the  stocks. 
25  But  about  midnight  Paul  and  Silas  were 
praying  and  singing  hymns  unto  God,  and  the 

[      XV      ] 


LUKE  S   ACCOUNT   OF    THE   VISIT   TO   PHILIPPE 

prisoners  were  listeniug  to  them;  26  and  sud- 
denly there  was  a  great  earthquake,  so  that  the 
foundations  of  the  prison-house  were  shaken: 
and  immediately  all  the  doors  were  opened ;  and 
every  one's  bands  were  loosed.  27  And  the 
jailor,  being  roused  out  of  sleep  and  seeing  the 
prison  doors  open,  drew  his  sword  and  was  about 
to  kill  liimself,  supposing  that  the  prisoners  had 
escaped.  28  But  Paul  cried  with  a  loud  voice, 
saying,  Do  thyself  no  harm :  for  we  are  all  here, 
29  And  he  called  for  lights  and  sprang  in,  and, 
trembling  for  fear,  fell  down  before  Paul  and 
Silas,  30  and  brought  them  out  and  said.  Sirs, 
what  must  I  do  to  be  saved  ?  31  And  they  said. 
Believe  on  tlie  Lord  Jesus,  and  thou  shalt  be 
saved,  thou  and  thy  house.  32  And  they  spake 
the  word  of  the  Lord  unto  him,  with  all  that  were 
in  his  house.  33  And  he  took  them  the  same 
hour  of  the  night,  and  washed  their  stripes ;  and 
was  baptized,  he  and  all  his,  immediately.  34 
And  he  brought  them  up  into  his  house,  and  set 
food  before  them,  and  rejoiced  greatly,  with  all 
his  house,  having  believed  in  God. 

35  But  when  it  was  day,  the  magistrates  sent 
the  Serjeants,  saying.  Let  those  men  go.  36  And 
the  jailor  reported  the  words  to  Paul,  saying. 
The  magistrates  have  sent  to  let  you  go :  now 
therefore  come  forth,  and  go  in  peace.  37  But 
Paul  said  unto  them,  They  have  beaten  us  pub- 
licly, uncondemned,  men  that  are  Romans,  and 

[      xvi      ] 


LUKE  S   ACCOUNT   OF   THE   VISIT   TO   PHILIPPI. 

liave  cast  ns  into  ])rison ;  aud  do  they  now  cast  us 
ont  privily?  nay  verily;  but  let  them  come  them- 
selves and  bring  us  out.  38  And  the  Serjeants 
reported  these  words  unto  the  magistrates :  and 
they  feared  when  tTiey  heard  that  they  were 
Romans;  39  and  they  came  and  besought  them; 
and  when  they  had  brought  them  out,  they  asked 
them  to  go  away  from  the  city.  40  And  they 
went  out  of  the  prison,  and  entered  into  the 
house  of  Lyclia:  and  when  they  had  seen  the 
brethren,  they  comforted  them,  and  departed. 


[     xvii     ] 


THE    EPISTLE   OF   PAUL  TO   THE  PHILIPPIANS. 


1  Paul  and  Timothy,  servants  of  Christ  Jesus, 
-'-to  all  the  saints  in  Christ  Jesus  that  are  at 
Philippi,  with  the  bishops  and  deacons :  2  Grace 
to  you  and  peace  from  God  our  Father  and  the 
Lord  Jesus  Christ. 

3  I  thank  my  God  upon  all  my  remembrance 
of  you,  4  always  in  every  supplication  of  mine 
on  behalf  of  you  all  making  my  supplication 
with  joy,  5  for  your  fellowship  in  furtherance 
of  the  gospel  from  the  first  day  until  now;  6 
being  confident  of  this  very  thing,  that  he  who 
began  a  good  work  in  you  will  perfect  it  until 
the  day  of  Jesus  Christ:  7  even  as  it  is  right 
for  me  to  be  thus  minded  on  behalf  of  you  all, 
because  I  have  you  in  my  heart,  inasmuch  as, 
both  in  my  bonds  and  in  the  defence  and  con- 
firmation of  the  gospel,  ye  all  are  partakers  with 
me  of  grace.  8  For  God  is  my  witness,  how  I 
long  after  you  all  in  the  tender  mercies  of  Christ 

[     xviii     ] 


THE   EPISTLE   OF   PAUL   TO   THE   PHILIPPLVNS. 

Jesus.  9  And  this  1  pray,  that  your  love  may 
abound  yet  more  and  more  in  knowledge  and  all 
discernment;  10  so  that  ye  may  approve  the 
things  that  are  excellent;  that  ye  may  be  sincere 
and  void  of  offence  unto  the  day  of  Christ;  11 
being  tilled  with  the  fruits  of  righteousness, 
which  are  through  Jesus  Christ,  unto  the  glory 
and  praise  of  God. 

12  Xow  I  would  have  you  know,  brethren, 
that  the  things  irliicli  happened  unto  me  have 
fallen  out  rather  unto  the  progress  of  the  gospel; 
13  So  that  my  bonds  became  manifest  in  Christ 
throughout  the  whole  priptorian  guard,  and  to  all 
the  rest;  14  and  that  most  of  the  brethren  in 
the  Lord,  being  confident  through  my  bonds,  are 
more  abundantly  bold  to  speak  the  word  of  God 
without  fear.  15  Some  indeed  preach  Christ 
even  of  envy  and  strife ;  and  some  also  of  good 
will :  16  the  one  do  it  of  love,  knowing  that  I 
am  set  for  the  defence  of  the  gospel:  17  but 
the  other  proclaim  Christ  of  faction,  not  sin- 
cerely, thinking  to  raise  up  affliction  for  me  in 
my  bonds.  18  AMiat  then?  only  that  in  every 
way,  whether  in  pretence  or  in  truth,  Christ  is 
proclaimed;  and  therein  I  rejoice,  yea,  and  will 
rejoice.  19  For  I  know  that  this  shall  turn  out 
to  my  salvation,  through  your  supplication  and 
the  supply  of  the  Spirit  of  Jesus  Christ.  20 
according  to  my  earnest  expectation  and  hope, 
that  in  nothing  shall  I  be  put  to  shame,  but  that 

[      xix      ] 


THE    EPISTLE    OF   PAUL   TO    THE    PHILIPPLVNS. 

with  all  boldness,  as  always,  so  now  also  Christ 
shall  be  magnified  in  my  body,  whether  by  life, 
or  by  death.  21  For  to  me  to  live  is  Christ,  and 
to  die  is  gain.  22  But  if  to  live  in  the  flesh, — if 
this  shall  bring  fruit  from  my  work,  then  what 
I  shall  choose  I  know  not.  23  But  I  am  in  a 
strait  betwixt  the  two,  having  the  desire  to  de- 
part and  be  with  Christ ;  for  it  is  very  far  better : 
24  yet  to  abide  in  the  flesh  is  more  needful  for 
your  sake.  25  And  having  this  confidence,  I 
know  that  I  shall  abide,  yea,  and  abide  with  you 
all,  for  your  progress  and  joy  in  the  faith;  26 
that  your  glorying  may  abound  in  Christ  eTesus. 
in  me  through  my  presence  with  you  again.  27 
Only  let  your  manner  of  life  be  worthy  of  the 
gospel  of  Christ:  that,  whether  I  come  and  see 
you  or  be  absent,  I  may  hear  of  your  state,  that 
ye  stand  fast  in  one  spirit,  with  one  soul  striving 
for  the  faith  of  the  gospel ;  28  and  in  nothing 
affrighted  by  the  adversaries :  which  is  for  them 
an  evident  token  of  perdition,  but  of  your  sal- 
vation, and  that  from  God;  29  because  to  you 
it  hath  been  granted  in  the  behalf  of  Christ,  not 
only  to  believe  on  him,  but  also  to  suffer  in  his 
behalf:  30  having  the  same  conflict  which  ye 
saw  in  me,  and  now  hear  to  be  in  me. 

2  If    there   is   therefore    any   exhortation   in 
Christ,  if  any  consolation  of  love,  if  any  fel- 
lowship of  the  Spirit,  if  any  tender  mercies  and 

[        XX        ] 


THE   EJnSTLE   OF   PAUL   TO   THE   PHILIFPIANS. 

compassions,  2  make  full  my  joy,  that  ye  be  of 
the  same  mind,  having  the  same  love,  being  of 
one  accord,  of  one  mind;  3  doing  nothing 
through  faction  or  through  vain  glory,  but  in 
lowliness  of  mind  each  counting  other  better  than 
himself;  4  not  looking  each  of  you  to  his  own 
things,  but  each  of  you  also  to  the  things  of 
others.  5  Have  this  mind  in  you,  which  was  also 
in  Christ  Jesus :  6  who,  existing  in  the  form  of 
God,  counted  not  the  being  on  an  equality  with 
God  a  thing  to  be  grasped,  7  but  emptied  him- 
self, taking  the  form  of  a  servant,  being  made  in 
the  likeness  of  men;  8  and  being  found  in 
fashion  as  a  man,  he  humbled  himself,  l)ecoming 
obedient  even  unto  death,  yea,  the  death  of  the 
cross.  9  Wherefore  also  God  highly  exalted 
him,  and  gave  unto  him  the  name  which  is  above 
every  name;  10  that  in  the  name  of  Jesus 
every  knee  should  bow,  of  things  in  heaven  and 
things  on  earth  and  things  under  the  earth,  11 
and  that  every  tongue  should  confess  that  Jesus 
•Christ  is  Lord,  to  the  glory  of  God  the  Father. 

12  So  then,  my  beloved,  even  as  ye  have 
always  obeyed,  not  as  in  my  presence  only,  but 
now  much  more  in  my  absence,  work  out  your 
own  salvation  with  fear  and  trembling ;  13  for 
it  is  God  that  worketh  in  you  both  to  will  and  to 
work,  for  his  good  pleasure.  14  Do  all  things 
without  murmurings  and  questionings ;  15  that 
ye  may  become  blameless  and  harmless,  children 

[      xxi      J 


THE   EPISTLE   OF   PAUL   TO   THE   PHILIPPIANS. 

of  God  without  blemish  in  the  midst  of  a  crooked 
and  perverse  generation,  among  whom  ye  are 
seen  as  lights  in  the  world,  16  holding  forth 
the  word  of  life;  that  I  may  have  whereof  to 
glory  in  the  day  of  Christ,  that  I  did  not  run  in 
vain  neither  labor  in  vain.  17  Yea,  and  if  I  am 
offered  upon  the  sacrifice  and  service  of  your 
faith,  I  joy,  and  rejoice  with  you  all:  18  and 
in  the  same  manner  do  ye  also  joy,  and  rejoice 
with  me. 

19  But  I  hope  in  the  Lord  Jesus  to  send  Tim- 
othy shortly  unto  you,  that  I  also  may  be  of  good 
comfort,  when  I  know  your  state.  20  For  I  have, 
no  man  likeminded,  who  will  care  truly  for  your 
state.  21  For  they  all  seek  their  own,  not  the 
things  of  eJesus  Christ.  22  But  ye  know  the 
proof  of  him,  that,  as  a  child  servefk  a  father,  so 
he  served  with  me  in  furtherance  of  the  gospel. 
23  Him  therefore  I  hope  to  send  forthwith,  so 
soon  as  I  shall  see  how  it  will  go  with  me :  24 
but  I  trust  in  the  Lord  that  I  myself  also  shall 
come  shortly.  25  But  I  counted  it  necessary  to 
send  to  you  Epaphroditus,  my  brother  and  fel- 
low-worker and  fellow-soldier,  and  your  messen- 
ger and  minister  to  my  need;  26  since  he 
longed  after  you  all,  and  was  sore  troubled,  be- 
cause ye  had  heard  that  he  was  sick:  27  for 
indeed  he  was  sick  nigh  unto  death:  but  God 
had  mercy  on  him ;  and  not  on  him  only,  but  on 
me  also,  that  I  might  not  have  sorrow  upon  sor- 

[     xxii     ] 


THE   EPISTLE   OF   PAUL   TO   THE   PHILIPPLVNS. 

row.  28  I  have  sent  him  therefore  the  more 
cliligently,  that,  when  ye  see  him  again,  ye  may 
rejoice,  and  that  I  may  be  the  less  sorrowful.  29 
Receive  him  therefore  in  the  Lord  with  all  joy; 
and  hold  such  in  honor:  30  because  for  the 
work  of  Christ  he  came  nigh  unto  death,  hazard- 
ing his  life  to  supply  that  which  was  lacking  in 
your  service  toward  me. 

O  Finally,  my  brethren,  rejoice  in  the  Lord. 
^To  write  the  same  things  to  you,  to  me  indeed 
is  not  irksome,  but  for  you  it  is  safe.  2  Beware 
of  the  dogs,  beware  of  the  evil  workers,  beware 
of  the  concision :  3  for  we  are  the  circumcision, 
who  worship  by  the  Spirit  of  God,  and  glory  in 
Christ  Jesus,  and  have  no  confidence  in  the  flesh : 
4  though  I  myself  might  have  confidence  even 
in  the  flesh:  if  any  other  man  thinketh  to  have 
confidence  in  the  flesh,  I  yet  more:  5  circum- 
cised the  eighth  day,  of  the  stock  of  Israel,  of  the 
tribe  of  Benjamin,  a  Hebrew  of  Hebrews;  as 
touching  the  law,  a  Pharisee;  6  as  touching 
zeal,  persecuting  the  church;  as  touching  the 
righteousness  which  is  in  the  law,  found  blame- 
less. 7  Howbeit  what  things  were  gain  to  me, 
these  have  I  counted  loss  for  Christ.  8  Yea  ver- 
ily, and  I  count  all  things  to  be  loss  for  the  excel- 
lency of  the  knowledge  of  Christ  Jesus  my  Lord : 
for  whom  I  suffered  the  loss  of  all  things,  and 
do  count  them  but  refuse,  that  I  may  gain  Christ, 

[    xxiii     ] 


THE   EPISTLE   OF   PAUL   TO   THE   PHILIPPL^NS. 

9  and  be  found  in  liinij  not  having  a  righteous- 
ness  of  mine  own,  even  that  which  is  of  the  law, 
but  that  which  is  through  faith  in  Christ,  tlie 
righteousness  which  is  from  God  by  faith:  10 
that  I  may  know  him,  and  the  power  of  his  resur- 
rection, and  the  fellowship  of  his  sufferings,  be- 
coming conformed  unto  his  death ;  11  if  by  any 
means  I  may  attain  unto  the  resurrection  from 
the  dead.  12  Not  that  I  have  already  obtained, 
or  am  already  made  perfect:  but  I  press  on,  if 
so  be  that  I  may  lay  hold  on  that  for  which  also 
I  was  laid  hold  on  by  Christ  Jesus.  13  Breth- 
ren, I  count  not  myself  yet  to  have  laid  hold: 
but  one  thing  I  do,  forgetting  the  things  which 
are  behind,  and  stretching  forward  to  the  things 
which  are  before,  14  I  press  on  toward  the 
goal  unto  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus.  15  Let  us  therefore,  as  many  as 
are  perfect,  be  thus  minded :  and  if  in  anything 
ye  are  otherwise  minded,  this  also  shall  God 
reveal  unto  you:  16  only,  whereunto  we  have 
attained,  by  that  same  rule  let  us  walk. 

17  Brethren,  be  ye  imitators  together  of  me, 
and  mark  them  that  so  walk  even  as  ye  have  us 
for  an  ensample.  18  For  many  walk,  of  whom 
I  told  you  often,  and  now  tell  you  even  weeping, 
that  they  are  the  enemies  of  the  cross  of  Christ: 
19  whose  end  is  perdition,  whose  god  is  the  belly, 
and  whose  glory  is  in  their  shame,  who  mind 
earthly  things.     20  For    our   citizenship   is   in 

[     xxiv     ] 


THE    EPISTLE    UF   PAUL   TO    THE    PHlLIPPlANfe. 

heaven ;  whence  also  we  wait  for  a  Saviour,  the 
Lord  Jesus  Christ :  21  who  shall  fashion  anew 
the  body  of  our  humiliation,  tliat  it  may  he  con- 
formed to  the  body  of  his  glory,  according  to  the 
working  whereby  he  is  able  even  to  subject  all 
things  unto  himself. 

A  Wherefore,  my  brethren  beloved  and  longed 
^for,  my  joy  and  crown,  so  stand  fast  in  the 
Lord,  my  beloved. 

2  I  exhort  Euodia,  and  I  exhort  Syntyche,  to 
be  of  the  same  mind  in  the  Lord.  3  Yea,  I  be- 
seech thee  also,  true  yokefellow,  help  these 
women,  for  they  labored  with  me  in  the  gospel, 
with  Clement  also,  and  the  rest  of  my  fellow- 
workers,  whose  names  are  in  the  book  of  life. 

4  Rejoice  in  the  Lord  always :  again  I  will  say, 
Rejoice.  5  Let  your  forbearance  be  known 
unto  all  men.  The  Lord  is  at  hand.  6  In 
nothing  be  anxious ;  but  in  everything  by  prayer 
and  supplication  with  thanksgiving  let  your  re- 
quests be  made  known  unto  God.  7  And  the 
peace  of  God,  which  passeth  all  understanding, 
shall  guard  your  hearts  and  your  thoughts  in 
Christ  Jesus. 

8  Finally,  brethren,  whatsoever  things  are 
true,  whatsoever  things  are  honorable,  whatso- 
ever things  are  just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  whatsoever  things 
are  of  good  report;  if  there  be  any  virtue,  and 

[       XXV       ] 


THE   EPISTLE   OF  PAUL   TO   THE   PHILIPPIANS. 

if  there  be  any  praise,  think  on  these  things.  9 
The  things  which  ye  both  learned  and  received 
and  heard  and  saw  in  me,  these  things  do :  and 
the  God  of  peace  shall  be  with  you. 

10  Bnt  I  rejoice  in  the  Lord  greatly,  that  now 
at  length  ye  have  revived  your  thought  for  me ; 
wherein  ye  did  indeed  take  thought,  but  ye 
lacked  opportunity.  11  Not  that  I  speak  in 
respect  of  want :  for  I  have  learned,  in  whatso- 
ever state  I  am,  therein  to  be  content.  12  I 
know  how  to  be  abased,  and  I  know  also  how  to 
abound:  in  everything  and  in  all  things  have  I 
learned  the  secret  both  to  be  filled  and  to  be  hun- 
gry, both  to  abound  and  to  be  in  want.  13  I  can 
do  all  things  in  him  that  strengtheneth  me.  14 
Howbeit  ye  did  well  that  ye  had  fellowship  with 
my  affliction.  15  And  ye  yourselves  also  know, 
ye  Philippians.  that  in  the  beginning  of  the  gos- 
pel, when  I  departed  from  Macedonia,  no  church 
had  fellowship  with  me  in  the  matter  of  giving 
and  receiving  but  ye  only ;  16  for  even  in  Tlies^ 
salonica  ye  sent  once  and  again  unto  my  need. 
17  Not  that  I  seek  for  the  gift;  but  I  seek  for 
the  fruit  that  increaseth  to  your  account.  18 
But  I  have  all  things,  and  abound:  I  am  filled, 
having  received  from  Epaphroditus  the  things 
that  came  from  you,  an  odor  of  a  sweet  smell,  a 
sacrifice  acceptable,  well-pleasing  to  God.  19 
And  my  God  shall  supply  every  need  of  yours 
according  to  his  riches  in  glory  in  Christ  Jesus. 

[    xxvi    ] 


THE   EPJSTLE    OF   PAUL   TO    THE    PHILIPPIANS. 

20  Now  luito  our  God  and  Father  he  the  glory 
for  ever  and  ever.     Amen. 

21  Salute  every  saint  in  Christ  Jesus.  The 
brethren  that  are  with  me  salute  you.  22  All 
the  saints  salute  you,  especially  they  that  are  of 
Caesar's  household. 

23  The  grace  of  the  Lord  Jesus  Christ  be  with 
your  spirit. 


[     xxvii     ] 


THE   EPISTLE   OF   PAUL   TO   THE   PHILIPPIANS 
EXPANDED   IN   A   PARAPHRASE. 


Paul  and  Timothy,  bondservauts  of  Christ  Jesus, 
to  all  the  saints  in  Christ  Jesus — all  those  who  belong 
to  the  bod}^  of  Christ,  and  are  therefore  holy  in  God's 
sight — Avhich  are  at  Philippi,  with  the  overseers  and 
deacons :  grace  to  you  and  peace  from  God  our  Father 
and  the  Lord  Jesus  Christ. 

Always  in  every  supplication  of  mine  for  you  all, 
making  as  I  do  the  supplication  with  joy,  I  thank 
my  God  for  all  my  recollection  of  you ;  for  instance, 
I  thank  God  for  the  recollection  of  that  Sabbath, 
just  after  our  arrival  in  Philippi.  when  I  met  some  of 
you  for  the  first  time  at  the  place  of  prayer  by  the 
river-side :  I  thank  God  for  the  recollection  of  Lydia  's 
attention  to  the  Word  as  I  spoke,  and  the  subsequent 
baptism  of  herself  and  her  household:  I  thank  God 
for  the  conversion  and  baptism  of  the  jailor  and  his 
family,  and  their  great  joy  on  becoming  a  household 
of  God:  I  thank  God  for  the  hospitality  so  kindly 
extended  by  Lydia  to  me  and  Silas  and  Timothy  and 
Luke ;  and  for  the  very  compassionate  treatment 
afterwards  received  by  me  and  Silas  at  the  hands  of 
the  converted  jailor;  I  thank  God  for  the  assistance 
of  Clement  and  others  in  heralding  the  glad  tidings, 
and  for  the  very  energetic  cooperation  with  me  and 
Clement  and  other  fellow-workers  on  the  part  of 
Euodia   and  vSyntyche,   and  for  all  that  all  of  you 

[     xxviii     ] 


PARAPHRASE. 

and  others  also  have  since  done  in  furtherance  of  the 
Gospel ;  yes,  for  this  blessed  fellowship  I  thank  (jod. 
Your  unfailing-  sympathy  and  your  hearty  and  sub- 
stantial support  as  I  have  gone  on  with  the  work  of 
world-Avide  evangelization  have  caused  to  be  im- 
planted in  my  heart  the  firm  persuasion  of  this  thing- 
as  a  verity,  that  the  good  work  in  which  you  have 
been  engaged  in  fellowship  with  me  hitherto  is  of 
God,  and  that  he  who  liegan  this  good  work  in  you 
will  perfect  it  until  the  day  of  Jesus  Christ,  by  which 
I  mean  the  day  of  his  return  to  this  world.  Even  as 
it  is  right  for  me  to  entertain  this  opinion  of  you  all, 
so  I  express  it,  because  I  have  you  in  my  heart,  all 
of  you  as  being*  partakers  with  me  of  grace,  both  in 
my  bonds  and  in  the  defence  and  advancement  of  the 
Gospel.  You  have  by  the  help  of  God  been  fellow- 
sufferers  with  me,  as  well  as  fellow-laborers,  during  all 
the  time  that  has  elapsed  since  I  have  known  you  in 
the  Lord.  Though  I  have  gone  so  far  as  to  say  that  1 
have  you  in  my  heart,  what  I  have  said  is  true,  for 
God  is  my  witness  how  I  long  after  you  all  in  the 
tender  mercies  of  Christ  Jesus.  But  when  I  spoke 
of  having  you  in  my  heart,  I  should  rather  have  said 
that  in  the  heart  of  Christ  I  long  for  you.^  And 
when  I  make  supplication  for  you,  as  I  have  said,  this 
I  pray,  that  your  love  for  Christ,  and  for  his  image 
wherever  it  is  seen,  and  your  love  for  his  cause,  and 
all  that  represents  him  on  earth,  may  abound  yet 
more  and  more,  in  connection  with  a  wider  and 
deeper  knowledge,  and  a  broader  and  clearer  discern- 
ment— a  w^ider  knowledge  of  God's  plans  and  pur- 
poses, a  deeper  actjuaintance  with  the  principles  of 
the  Gospel,  and  a  broader  and  clearer  discernment  of 


'  Thus  (lid  Paul  exhibit  the  perfect  union  which  existed 
between  himself  and  Christ.  His  heart  and  Christ's  heart 
were  ever  beating  in  unison  with  each  other.  As  Dr.  Lightfoot 
observes,  ' '  Paul  had  no  yearnings  ajiart  from  his  Lord.  His 
heart  throbbed  with  the  heart  of  Christ."  "T  live,"  said  the 
apostle,  '  *  yet  not  I,  but  Christ  liveth  in  me. ' ' 

[     xxix     ] 


PARAPHRASE. 

right  means  and  worthy  objects,  right  means  to  be 
used  in  furtherance  of  the  Gospel,  and  right  objects 
upon  which  to  expend  l)oth  sympathy  and  effort.  A 
broad  and  clear  discernment,  I  say,  is  necessary,  in 
order  that  you  may  prove  the  things  that  differ,  and 
approve  the  things  that  are  excellent.  Love  abound- 
ing more  and  more  in  knowledge  and  all  discernment 
is,  I  feel,  essential  to  your  character,  if  you  would 
be  sincere  and  void  of  offence  unto  the  day  of  Christ, 
and  if  you  would  be  filled  with  the  fruit  of  righteous- 
ness, which  is  b}'  Jesus  Christ,  and  only  through 
union  with  him,  and  consequent  partaking  of  his 
righteousness,  resulting  in  righteousness  of  life,  unto 
the  glory  and  praise  of  God. 

Now  I  would  have  you  know,  brethren,  that  the 
things  which  happened  unto  me  here  in  Rome  as  pris- 
oner in  the  Lord  (Eph.  4:1),  have  turned  out  rather 
unto  the  progress  of  the  Gospel,  that  is,  have  rather 
helped  than  hindered  the  advancement  of  the  Gospel. 
AVhat  has  resulted  from  my  imprisonment  is  this, 
that  throughout  the  whole  imperial  guard — the  entire 
pnttorian  cantonment — and  among  all  the  rest  of 
those  who  have  become  acquainted  with  my  circum- 
stances, my  bonds  have  become  manifest  in  Christ. 
All  have  come  to  understand  that  I  am  a  prisoner  of 
Christ  Jesus  on  behalf  of  the  Gentiles  (Eph.  3:1). 
And  they  have  learned  even  more  than  this  in  regard 
to  me,  namely,  that  I  am  not  only  a  prisoner  of  the 
Lord,  but  a  prisoner  in  the  Lord.  They  have  come  to 
know  not  only  that  the  Lord  is  with  me,  but  that 
Christ,  in  whom  I  am,  and  who  is  in  me,  is  also  im- 
prisoned here.  And  most  of  the  brethren,  gaining 
confidence  through  my  bonds  in  the  Lord,  are  abound- 
ing in  courage  and  fearlessness  in  speaking  the  Word 
of  God.2 


-  Notice  here  Paul 's  brotherly  feeling  towards  all  who  bore 
the  name  of  Christ.  He  does  not  exclude  from  his  fraternal 
regard    that    minority    in   the    Christian    community    at    Rome, 


XXX        ] 


PARAPHRAfc?E. 

But  as  to  the  work  which  is  jioin^i-  forward  here — 
the  work  of  making-  Christ  and  his  salvation  known — 
I  am  bound  to  say  that  the  canse  of  Christ  is  suffer- 
ing greatly  from  the  way  in  which  the  Gospel  is  pre- 
sented. Some  indeed  preach  Christ  even  from  envy 
and  strife.  They  are  envious  of  my  success  in  evan- 
gelizing the  Gentiles.  They  seek  as  partisans  to 
destroy  my  work  and  my  influence.  And  some  there 
are  who  preach  Christ  of  good  will.  They  fully 
recognize  my  special  apostleship.  Knowing  that  for 
the  defence  of  the  Gospel  I  have  been  placed  of 
God  in  the  position  Avhicli  I  am  privileged  to  hold, 
they  are  devoted  to  me  and  to  the  cause  for  Avhich  I 
am  suffering.  The  other  party,  though  calling  tl^^^m- 
selves  Christians,  proclaim  Christ  in  a  factious  spirit, 
denying  that  I  have  been  divinely  commissioned  to  do 
the  Avork  which  I  am  doing,  declaring  that  I  am  really 
a  subverter  of  the  cause  of  God,  and  seeking  to  stir  up 
the  most  virulent  conflict  between  Jewish  and  Gentile 
Christians.  They  do  not  sincerely  seek  to  advance  the 
kingdom  of  Christ,  having  no  good  motive  in  preach- 
ing Christ,  but  rather  being  intent  only  upon  raising 
up  affliction  for  me  in  my  bonds.  They  seek  to  make 
capital  out  of  my  present  condition.  They  would 
aggravate  my  deprivation,  that  so  they  might  obtain  a 
triumph  over  me. 

AVhat  then  is  the  outcome  of  all  this?  There  is 
only  this  result,  that  in  every  way,  whether  in  pre- 
tence or  in  truth,  Christ  is  proclaimed;  and  therein 


who  sought  to  exclude  him  as  a  Christian  teacher,  not  to  say 
as  an  apostle  of  Christ;  who  were  ignorant,  misguided,  preju- 
diced Judaizers,  and  whom  he  cannot  helj)  characterizing  else- 
where in  his  letter  as  dogs,  evil-workers,  and  the  concision  (mere 
mutih^tors  of  the  flesh),  as  he  warns  his  Gentile  l)rethren 
against  them.  They  are  still  counte/1  by  him  here  as  brethren, 
though  grievously  erring  ones,  and  really  not  deserving  to  be 
named  as  such.  Rather,  however,  than  exclude  them  altogether 
from  the  Christian  fraternity,  he  is  willing  to  imply  that  they, 
too,  might  be  regar<led  in  some  sense  as  l^rethren,  by  s]»eaking 
of  those  who  were  true  as  most  of  the  brethren. 

(      xxxi      ] 


PARAPHRASE. 

I  rejoice,  yea,  and  will  rejoice.^  For  I  know  that  this 
violent  opposition  to  me  personally  shall  tnrn  out  to 
my  salvation  through  yonr  supplication  which  will 
obtain  for  me  the  needed  supply  of  the  Spirit  of  Jesus 
Christ,^  according  to  my  earnest  expectation  and 
hope,  that  whatever  happens  I  shall  in  nowise  be  put 
to  shame,  but  as  invariably  heretofore,  so  in  the  pres- 
ent emergency  also,  with  all  boldness  of  speech  on 
my  part  Christ  shall  be  magnified  in  my  body  whether 
my  life  is  spared  or  whether  I  am  put  to  death.  For 
I  have  no  other  purpose  in  living  than  to  glorify  the 
Lord  Jesus  Christ,  and  if  he  chooses  to  bring  my  life 
soon  to  an  end,  that  will  only  be  gain  to  me.  Since 
the;  summing  up  of  all  the  joy  of  my  existence  is 
Christ,  what  can  death  bring  to  me  but  the  highest 
happiness?  But  if  to  live  longer  in  the  Hesh  be  my 
appointed  lot,  and  if  this  means  for  me,  as  it  assur- 
edly does,  fruit  of  work — more  work,  and  conse- 
quently more  fruit — then  what  I  should  choose,  were 
choice  left  to  me,  I  know  not.  As  I  think  of  it,  and 
ask  myself  the  question,  What  would  you  choose?     I 


^  It  was  better  that  Christ  should  be  proclaimed  as  the 
Heaven-sent  Saviour,  though  proclaimed  only  in  pretence,  than 
that  his  Messiahship  should  be  impugned.  Though  Paul  was 
denounced,  yet  his  Master  and  Eedeemer  was  not  spoken 
against.  The  apostle  could  sincerely  rejoice  in  this.  At  the 
same  time  the  free  and  unrestrained  Gospel,  as  Paul  i3reached 
it,  was  being  proclaimed  by  others  in  Rome;  and  this  preach- 
ing of  the  Gospel  in  truth  and  love  would  counteract  the  teach- 
ing of  those  who  Avhile  they  declared  Christ  to  be  the  Saviour 
sent  of  God,  insisted  that  the  Gentiles  who  accepted  him  should 
be  circumcised.  Further,  the  preaching  of  the  Judaizers  would 
not  have  the  effect  upon  the  apostle  which  his  enemies  desired, 
for  their  aim  would  be  frustrated  through  God 's  grace  bestowed 
upon  him  in  answer  to  his  own  prayers  and  the  prayers  of 
others  on  his  behalf. 

■*  The  apostle  wrote  this  concerning  himself  in  the  same  con- 
fidence with  which  he  said  to  his  beloved  Philippian  brethren 
concerning  themselves  near  the  close  of  this  letter,  ''And  my 
God  shall  supply  every  need  of  yoiu's  according  to  his  riches  in 
glory  in  Christ  Jesus. ' ' 

i 

[     xxxii     ] 


PARAPHRASE. 

find  it  impossible  to  come  to  a  decision.  But  I  am 
in  i\  strait  betwixt  the  two  things — c(mtinuing  to  live 
here,  or  entering  npon  that  state  which  is  the  goal 
of  all  my  hopes — for  I  have  the  irrepressible  yearning 
to  depart  and  be  with  Christ,  and  the  desire  to  be 
with  him  whom  my  soul  loves  is  in  itself  overpower- 
ing, because  it  is  so  very  far  better  to  be  with  Christ 
than  to  remain  here,  if  only  my  own  highest  welfare 
and  deepest  happiness  are  concerned;  yet  when  I  con- 
sider the  alternative  condition  of  abiding  here  a 
little  longer  where  I  can  be  useful  in  ministering  to 
the  needs  of  the  members  of  Christ's  body  still  in  this 
world,  I  cannot  choose  to  go  away.  Inexpressibly  pre- 
ferable in  itself  would  it  be  to  depart,  but  it  is  good 
to  stay  here  for  Christ's  body's  sake.  Yes,  because 
yet  to  abide  in  the  tiesh  is  more  needful  for  your 
sakes,  I  am  content  here  to  abide.  There  is  work  for 
me  to  do,  there  is  fruit  of  work  for  me  to  get,  and  the 
opportunity  which  only  this  life  affords  for  work  for 
Christ  must  be  improved.  And  because  I  am  per- 
suaded that  Christ  still  has  work  here  for  me  to  do, 
I  cannot  but  feel  confident  of  this,  that  I  shall  con- 
tinue with  you  all,  and  especially  for  these  two 
objects,  to  aid  the  progress  of  your  faith,  and  to  in- 
crease your  joy  in  believing.  This  ulterior  purpose 
will  also  be  served  by  my  continuing  with  you,  that 
your  glorying  and  rejoicing  in  Christ  Jesus  in  me 
may  aliound  through  my  presence  with  you  again.  If 
the  o])position  to  me  Avhieh  is  now  so  strong  should 
result  in  my  life  being  cut  short,  and  in  your  being 
deprived  of  my  presence  again,  this  might  occasion 
glorying  over  my  defeat  on  the  part  of  my  adversa- 
ries, which  may  God  graciously  prevent. 

But  let  me  now  as  your  helper  in  the  Lord  give  you 
this  one  word  of  exhortation :  whatever  may  be  in 
store  for  me,  and  whatever  your  circumstances  may 
be,  behave  as  citizens  of  Heaven  in  a  manner  worthy 
of  the  Gospel  of  Christ,  never  forgetting  what  such 
citizenship  means,  what  honor  it   confers,  and  what 

[     xxxiii      I 


PARAPHRASE. 

privileges  and  immunities  it  ensures ;  so  that  whether 
I  am  permitted  to  go  and  see  you,  I  may  in  that  case 
as  the  result  of  my  own  observation  be  greatly 
cheered,  or  Avhether  I  be  absent  I  may  then  hear  this  of 
you,  that  united  in  spirit  you  stand  firm  in  the  spirit- 
ual combat,  and  that  with  one  soul  you  are  striving 
like  unto  athletes  in  unison  with  the  faith  of  the  Gos- 
pel ;  and  that  you  are  not  at  all  affrighted  by  the  ad- 
versaries; which  fearlessness  on  your  pRvt  is  sure  to 
be  in  the  view  of  your  enemies  an  omen  of  their 
defeat,  yea,  a  manifest  token  to  them  of  their  perdi- 
tion, but  of  your  salvation,  and  that  token  they  will 
recognize  as  coming  from  (xod ;  for  this  high  privilege 
hath  been  granted  to  you  by  God,  ^  in  the  behalf  of 
Christ,  as  honoring  and  gioryifying  him,  not  only  to 
1)elieve  on  him,  but  also  to  suffer  for  his  sake.  Yes, 
it  is  your  inestimable  privilege  to  be  enlisted  in  the 
same  conflict  which  you  witnessed  in  me  when  I  was 
a  sufferer  for  Christ's  sake  in  Philippi,  and  which 
you  are  now  hearing  of  in  me  as  Christ's  prisoner 
here  in  Rome. 

You  have  seen  how  at  the  beginning  of  my  letter 
I  saluted  all  the  saints  that  are  at  Philippi  as  saints 
in  Christ  Jesus.  You  understand  how  intimately 
you  are  related  to  Christ  individually  as  believers  in 
him,  and  how  closely  you  are  connected  with  one 
another  in  him.  If  there  is  therefore  on  account  of 
your  oneness  in  Christ  any  ground  for  an  exhortation, 
if  there  is  on  this  account  any  incentive  to  love  one 
another,  if  because  of  closest  relationship  to  one 
another  in  Christ  there  is  any  fellowship  of  spirit, 
and  if  for  this  reason  there  are  found  in  your  hearts 
any  tender  mercies  and  compassions,  then  let  me  urge 
yo'u  to  fill  to  the  full  my  cup  of  joy,  by  being  of  the 
same  mind  in  respect  to  the  things  of  highest  interest, 
by  having  the  same  entire  devotion  to  Christ  and  the 
same  tender  aft'ection  for  one  another,  by  being  as 
Christians  united  and  harmonious,  by  being  so  truly 
of  one  accord  that  that  which  will  l)e  uppermost  in 

[     xxxiv     ] 


PARAPHRASE. 

I 

every  mind  will  not  l)e  tliouglit  for  self,  but  concern 
for  the  common  welfare.  Yea.  let  there  l)e  among  you 
as  Christians  the  same  lofty  and  ennobling  thoughts, 
let  your  love  for  one  another  tlow  forth  as  from  one 
heart,  let  there  be  among  you  sweet  and  holy  concord, 
let  your  common  inheritance  in  Christ  cause  you  to 
feel  an  all-absorbing  interest  in  one  another.  Let 
nothing-  be  done  by  you  in  a  partisan  or  ostentatious 
spirit,  but  everything  Avith  that  humbleness  of  mind 
which  will  show  that  you  esteem  others  more  highly 
than  yourselves:  let  each  of  you  have  an  eye  not  to 
his  own  interests  exclusively,  but  also  to  the  interests 
of  others ;  let  there  be  indeed  such  a  mind,  such 
a  disposition,  in  you  as  was  also  in  Christ  Jesus, 
although  he  was  the  Son  of  the  Highest:  yea,  seek  to 
have  in  you  that  mind  which  was  in  him,  who  existing 
before  his  manifestation  in  the  flesh  and  from  all 
eternity  in  the  form  of  God,  regarded  not  his  being 
on  an  equality  with  God  a  thing  to  be  tightly  grasped 
as  though  it  could  not  in  any  manner  be  let  go,  but 
emptied  himself,  taking  the  form  of  a  bondservant, 
being  manifested  in  the  likeness  of  men :  and  being 
found  in  fashion  as  a  man,  he  humbled  himself,  be- 
coming obedient  unto  death,  yea,  the  death  of  the 
cross.  On  which  very  account  God  highly  exalted  him, 
and  gave  unto  him  the  name  which  is  above  every 
name ;  that  in  the  name  of  Jesus  every  knee  should 
bend,  of  things  in  heaven,  and  things  on  earth,  and 
things  of  the  nether  world,"'  and  that  every  tongue 
should  confess  that  Jesus  Christ  is  supreme  Lord,  to 
the  glory  of  God  the  Father. 

So  then,  my  beloved,  having  before  you  the  example 
of  Christ's  humiliation,  and  seeing  how  he  who  first 
emptied  himself  and  then  huml)led  himself  for  your 
sakes  has  been  exalted,  even  as  ye  have  always  shown 


'  That  is,  ill  recognition  of  the  supreme  majesty  and  media- 
torial autliority  of  the  inf-arnnte  Saviour  the  whole  universe 
should  (1(1  him  homaji'e. 


XXXV 


PARAPHRASE. 

an  obedient  disposition  whenever  I  have  held  up  be- 
fore yon  the  pattern  of  Christ  and  exhorted  yon  to 
imitate  him,  so  now  not  only  as  inflnenced  by  my  pres- 
ence among  yon,  not  only  as  yon  wonld  do  if  I  were 
with  yon  speaking  to  yon  words  of  enconragement 
and  cheer,  bnt  mnch  more  in  my  absence,  seeing  that 
the  greater  necessity  for  personal  exertion  is  laid 
npon  yon  becanse  of  my  inability  to  help  yon  by  my 
presence,  work  out  each  and  all  of  yon  your  own  sal- 
vation with  fear  and  trembling;  act  independently 
of  all  human  aid,  as  yon  may  well  do,  since  in  any 
case  it  is  God  who  worketh  in  you  both  to  will  and  to 
work,  for  his  good  pleasure,  that  is  for  the  accom- 
plishment of  his  own  most  gracious  purpose.  Do  all 
things  without  murmurings  and  questionings,  so  that, 
unlike  the  Israelites,  of  whom  Moses  in  his  song  ^  says. 
They  have  dealt  cornipthj  with  him,  tliey  are  not  his 
children,  it  is  their  blemish;  they  are  a  perverse 
and  crooked  generation,  ye  may  be  blameless  and 
harmless,  children  of  God  without  blemish  in  the 
midst  of  a  crooked  and  perverse  generation,  among 
whom  while  holding  forth  the  Word  of  life  ye  shine 
as  luminaries  in  the  world.  Inasmuch  as  ye  are  the 
fruit  of  my  work  in  Philippi,  I  urge  you  to  apply 
yourselves  diligently  to  the  work  of  perfecting  your 
own  salvation,  and  by  a  spotless  example  and  through 
the  manifestation  of  the  Word  of  truth  to  seek  to 
enlighten  and  turn  to  God  those  around  you  who  are 
still  in  ignorance  and  darkness,  in  order  that  as  your 
spiritual  father  I  may  have  whereof  to  glory  in  the 
day  of  Christ  that  I  did  not  before  your  eyes  run  the 
Christian  race  in  vain,  neither  labor  in  vain.  Yes, 
when  I  was  among  you,  you  saw  how  strenuously  I 
was  running  the  Christian  course,  and  you  remember 
how  unceasingly  I  toiled  en  your  behalf.  I  left 
nothing  undone  which  would  promote  your  spiritual 
welfare,  and  now  with  death  threatening  me  I  do  not 


See  Deut.  32 :  5. 

[     xxxvi 


PAlrXl'llHASE. 

feel  the  least  disposition  to  elinii'  to  my  life,  since  by 
laying-  my  neck  npon  the  block  I  may  the  more 
effectively  testify  concern  in, ii'  the  Gospel  of  the  g'race 
of  God. 

Shonld  my  life  be  taken  from  me,  it  will  be  joy- 
fnlly  given,  and  it  will  be  my  special  joy  to  feel  that 
you  are  associated  with  me  in  entire  devotion  to 
Christ  and  his  cause.  You,  in  devoting  yourselves  to 
Christ  and  his  service,  have  been  acting  as  a  holy 
priesthood,  offering  up  si)iritual  sacrifices  acceptable 
to  God  through  Jesus  Christ,  and  if  I  am  called  to  lay 
down  my  life  for  Christ  as  his  apostle  specially 
deputed  to  minister  to  you  Gentiles  the  manifold 
grace  of  God,  I  shall  esteem  it  the  highest  privilege  so 
to  do.  Yea,  if  my  life  blood  is  pourecl  out  as  a  libation 
upon  the  sacrifice  and  service  of  your  faith,  I  shall  joy 
and  felicitate  myself  therein;  and  in  like  manner  do 
ye.  I  pray  you,  rejoice  and  congratulate  me  on  the 
high  honor  l)estowed  upon  me. 

It  is  impossible  for  me  to  go  to  Philippi  at  present, 
l)ut  I  hope  in  the  Lord  Jesus,  apart  from  whom  no 
good  can  be  accomplished,  to  send  Timothy  shortly 
unto  you,  not  only  that  I  may  then  tell  you  through 
him  more  about  myself,  and  may  hearten  you  by  letting 
you  know  more  of  the  Lord's  gracious  dealings  with 
me,  but  that  I  also  may  be  of  good  comfort  when  I 
know  your  state.  I  shall  send  Timothy,  hard  as  it  may 
be  for  me  to  let  him  go,  for  at  present  I  have  with  me 
no  one  of  like  mind  and  spirit  with  him,  no  one  who  is 
interested  in  you  as  he  is,  and  no  one  who  would 
represent  me  as  he  will,  in  fact,  there  is  no  one  else 
left  here  now  who  would  be  genuinely  concerned  for 
your  spiritual  interests,  for  Tychicus,  and  Onesimus, 
and  Aristarchus,  and  Mark,  and  Justus,  and  Epaph- 
ras,  and  Luke  "  are  all  absent  from  Rome.    There  are 


'  All  these  seven  brethren  were  with  the  apostle  in  Rome 
when  he  Avrote  his  letter  to  the  Colossians.  See  Colossians  4: 
7-U. 

r      xxxvii      1 


PARAPHRASE. 

indeed  other  Christian  brethren  here,  but  they  are  not 
fit  to  be  sent  to  yon  as  my  messengers,  no  not  one  of 
them,  for  sadly  I  have  to  say  it,  they  are  one  and  all 
seeking-  their  own  things,  not  the  things  of  Jesus 
Christ.  But  as  for  Timothy  ye  know  his  tried  char- 
acter, how  that  as  a  child  with  a  father,  so  he  served 
with  me  in  furtherance  of  the  Gospel.  Him  therefore 
I  hope  to  send  speedily,  so  soon  as  I  shall  know  how 
it  will  go  with  me.  But  though  not  at  all  sure  what 
the  end  will  be  as  regards  myself,  I  trust  in  the  Lord 
that  I  myself  also  shall  come  shortly.  But  not  Avilling 
to.  delay  giving  you  any  comfort  which  I  could  give 
at  once,  I  considered  it  necessary  to  send  to  you 
Epaphroditus,  my  brother  and  fellow-worker  and 
fellow-soldier,  and  moreover  one  who  came  to  me  as 
your  messenger  and  as  a  minister  to  my  need;  and  I 
was  the  more  ready  to  despatch  him  to  you  quickly, 
since  he  was  longing  to  see  you  all,  and  was  greatly 
distressed,  because  ye  had  heard  that  he  was  sick :  for 
indeed  he  was  sick  nigh  unto  death:  but  God  had 
mercy  on  him;  and  not  on  him  only,  but  also  on  me, 
that  I  might  not  have  sorrow  upon  sorrow.  I  have 
sent  him  therefore  the  more  eagerly,  that,  when  ye  see 
him  again  in  restored  health  ye  may  rejoice,  and  that 
hearing  of  your  joy  over  him  I  may  be  the  less  sorroAv- 
ful.  Receive  him  therefore  in  the  Lord  with  all  joy ; 
and  hold  such  servants  of  God  in  honor:  because  it 
was  on  account  of  the  work  of  Christ  that  he  came 
nigh  unto  death,  having  risked  his  life  to  supply  that 
which  was  lacking  in  your  service  toward  me. 

Finally,  my  brethren,  while  saying  to  you  farewell, 
I  exhort  you  to  be  full  of  joy  in  the  Lord.^    To  write 

^  After  penning  or  causing  to  be  penned  this  word  of  fare- 
well, the  apostle  seems  to  have  been  interrupted,  and  -when  the 
writing  or  dictation  was  resumed,  instead  of  concluding  his 
letter  as  he  had  apparently  intended  to  do,  with  an  acknow- 
ledgement of  the  gifts  received  from  Philippi,  with  salutations 
from  himself  and  others,  and  his  apostolic  benediction,  he 
evidently  felt  compelled  by  circumstances  which  seem  just  then 

[     xxxviii     ] 


PARAPHRASE. 

to  you  the  same  things,  which  I  have  before  said  to 
you,  to  me  indeed  is  not  irksome,  but  for  you  it  is 
salutary.  I  do  not  count  it  a  trouble  to  me,  if  it  is 
])eneficial  to  you.  Beware  of  the  dogs,  beware  of  the 
evil  workers,  beware  of  the  concision :  for  we  are  the 
true  circumcision,  the  circumcised  in  heart,  who  are 
rendering  religious  service  not  in  the  spirit  of  bond- 
age and  fear,  but  by  the  help  of  the  Spirit  of  CTod 
given  unto  us,  enabling  us  to  cry,  Abba,  Father;  and 
we  i>iory  in  Christ  Jesus ;  and  have  no  confidence  in 
the  tiesh,  in  which  dwelleth  no  good  thing:  though 
I  myself  being  the  Jew  that  I  am,  might  be  one  who 
had  confidence  also  in  the  flesh,  in  the  flesh  as  well  as 
in  Christ,  like  the  Judaizers :  if  any  other  person 
thinks  he  may  trust  in  the  flesh,  I  have  yet  more  reason 
to  do  so :  I  am  an  eighth-day  one  in  circumcision, 
from  the  stock  of  Israel,  of  the  tribe  of  Benjamin, 
a  Hebrew  of  HebrcAvs ;  so  much  as  regards  my  inter- 
est in  the  Abrahamic  covenant,  and  in  reference  to 
my  lineage :  now  as  to  my  personal  career :  in  respect 
to  observance  of  the  law,  I  was  a  Pharisee:  as  touch- 
ing zeal,  I  devoted  myself  to  persecuting  the  Church ; 
as  regards  righteousness,  which  I  thought  to  obtain 
by  endeavoring  to  keep  perfectly  all  the  precepts  of 
God's  law,  that  righteousness  which  I  considered 
myself  to  have  earned,  and  therefore  looked  upon  as 
my  own,  as  to  that  kind  of  righteousness,  I  was  found 
blameless.  Xo  one  could  laj^  to  my  charge  either 
errors  of  omission  or  faults  of  commission,  so  perfect 


to  have  occurred  either  at  Eome  or  Philippi,  and  which  had 
troubled  him  greatly,  to  record  or  to  have  recorded  the  severe 
words  of  warning  against  the  Judaizers  which  immediately 
follow,  and  which  finally  led  him  to  lengthen  his  epistle  so 
considerably,  and  to  say  so  much  in  regard  to  himself,  and  to 
say  perhaps  more  than  he  had  intended  to  say  in  regard  to  the 
gifts  which  Epaphroditus  had  brought  to  him.  How  else  can 
we  so  well  explain  the  connection  or  rather  disconnection  of  the 
two  sentences  which  form  the  first  verse  of  the  third  chapter 
of  this  epistle? 


[     xxxix 


PARAPHRASE. 

did  I  seem  to  be  in  the  sight  of  men.  Howbeit  what 
things  were  once  considered  gains  or  profits  for  me, 
these  have  I  in  my  reckonings  counted  as  loss  for  the 
sake  of  Christ.  Yea,  verily,  I  even  count  all  things 
to  be  loss  on  account  of  the  excellency  of  the  know- 
ledge of  Christ  Jesus  my  Lord:  for  whom  I  suffered 
the  loss  of  all  those  things,  and  do  count  them  but 
refuse  (mere  offal),  in  order  that  I  may  gain  Christ, 
and  may  be  found  in  him.  a  member  of  his  body,  not 
having  a  righteousness  of  mine  own.  even  that  which 
is  of  the  law,  such  righteousness  being  wholly  un- 
attainable, since  no  one  is  able  perfectly  to  keep  the 
Commandments  of  God;  no,  not  having  as  a  ground 
of  hope  a  righteousness  which  God  could  not  accept, 
but  having  that  righteousness  which  is  obtained 
through  faith  in  Christ,  that  righteousness  which  is 
from  God,  a  gift  to  him  that  believeth:  yea,  I  count 
all  things  to  be  loss  on  account  of  the  surpassing 
worth  of  knowing  him  Avhom  I  have  believed,  and 
of  knowing  the  power  of  his  resurrection,  and  of 
knowing  the  fellowship  of  his  sufferings,  by  becom- 
ing, if  I  may  be,  conformed  unto  his  death ;  if  by  any 
means  I  may  attain  unto  the  resurrection  from  the 
dead,  the  resurrection  of  those  that  are  Christ's  at 
his  coming.  I  desire  to  be  clearly  understood  in  what 
I  have  said.  I  have  spoken  in  regard  to  my  longings 
and  my  hopes.  I  would  not  have  you  think  that  I 
consider  myself  to  be  already  all  that  I  desire  to  be, 
or  to  have  obtained  all  that  I  desire  to  obtain.  No, 
not  that  I  have  already  obtained  that  which  I  seek 
for,  or  that  I  am  already  made  perfect.  But  what  am 
I  as  a  Christian  noAv  doing,  and  what  are  my  inmost 
thoughts  about  myself?  I  will  tell  you.  I  am  run- 
ning the  race  set  before  me.  I  have  not  yet  reached 
the  goal,  therefore  the  prize  which  I  am  striving  for 
is  not  yet  in  my  hands.  No,  I  have  not  yet  reached 
the  goal,  but  I  press  on,  if  so  be  that  I  may  lay  hold 
on  that  for  which  also  I  was  laid  hold  on  by  Christ 
Jesus.    Brethren,  believe  me.  I  do  not  consider  myself 

.      [     xl     ] 


PARAPHRASE. 

yet  to  have  laid  hold  of  the  prize :  but  one  thing  I  am 
intent  upon,  forgetting  the  things  which  are  ])ehind, 
and  stretching  forward  to  the  things  which  arc  ])efore, 
I  press  on  toward  the  goal  unto  the  prize  of  the  high, 
the  upward,  calling  of  God  in  Christ  Jesus. 

I  It  is  necessary  to  pause  here  in  order  to  ascertain 
the  real  character  of  some  of  those  whom  the  apostle 
was  addressing,  else  we  shall  fail  to  perceive  his  mean- 
ing in  the  words  which  follow.  Besides  the  Judaizers 
who  gave  the  apostle  so  much  trouble,  there  were  the 
Antinomians  who  caused  him  equal  anxiety.  The 
Judaizing  Christians  of  Paul's  day  were  f(mnd  at  one 
extreme  of  unchristian  thinking  and  acting,  Avhile  the 
Gentile  Antinomian  Christians  were  found  at  the 
other  extreme.  These  denied  that  the  moral  law  was 
binding  on  Christians,  affirming  that  faith  alone  "was 
necessary  to  salvation.  Accepting  Paul's  doctrine  of 
salvation  by  grace  without  the  works  of  the  law,  some 
of  them  went  to  the  extreme  of  saying,  ' '  Since  we  are 
saved  by  the  free  and  unmerited  favor  of  God,  and 
God  is  glorified  by  the  bestowment  of  his  grace,  and 
glorified  the  more  by  the  largest  measure  of  its 
bestowment,  let  us  sin  that  grace  may  abound."  There 
had  been  such  characters  among  the  Christians  in 
Kome,  as  we  see  from  Paul's  Epistle  to  the  Romans 
(Ch.  6:1,  15),  and  from  the  words  of  Peter  and  Jude 
(2  Peter  2:1,  2,  and  Jude  4),  we  conclude  that  Rome 
was  not  the  only  place  where  they  were  found.  There 
may  have  been  some  in  the  Christian  community  at 
Philippi  who  were  inclined  to  take  refuge  in  Paul's 
rejection  of  Judaism  in  order  to  find  a  justification 
for  such  loose  living  as  was  characteristic  of  heathen- 
ism. At  all  events  there  were  there  those  who  needed 
the  clearest  Gospel  teaching  and  the  plainest  warning 
even  from  such  an  one  as  Paul  to  prevent  them  from 
adopting  the  most  erroneous  views,  and  from  plung- 
ing headlong  into  the  most  pernicious  practices.  It 
would  seem  that  the  apostle  had  in  mind  a  class  of 
persons  who  made  a  boast  of  being  perfect  as  Chris- 

r  xii  1 


PARAPHRASE. 

tians  through  reliance  upon  the  grace  of  Christ,  while 
living  lives  which  grievously  dishonored  the  name 
they  bore,  when  he  sought  to  impress  upon  the  Phil- 
ippians  the  fact  that  he  did  not  consider  himself  to  be 
perfect,  by  saying  to  them  emphatically  that  with 
all  the  energy  of  soul  which  by  God's  help  he  could 
put  forth,  he  was  pressing  on  in  the  Christian  race. 

Perhaps  in  the  words  of  the  Epistle  which  we  are 
now  to  take  up,  the  Philippians  would  discover  a 
delicate  touch  of  reproachful  irony,  and  certainly 
they  would  not  fail  to  perceive  the  plain  hint  which 
the  apostle  gave  that  some  among  them  were  seeking 
to  be  conformed  to  this  world,  rather  than  to  be  trans- 
formed by  the  renewing  of  their  mind,  that  they 
might  prove  what  is  the  good  and  acceptable  and  per- 
fect will  of  God — even  that  they  should  become  like 
Christ  the  beloved  Son  in  whom  the  Father  is  well, 
pleased.] 

Let  us  therefore,  as  many  as  be  perfect,  be  thus 
minded.  And  if  in  anj^thing  ye  are  otherwise  minded, 
if  ye  find  that  while  adhering  to  my  teaching, 
ye  are  unlike  me  in  earnest  endeavor  to  secure  sal- 
vation and  become  Christ-like,  even  this  your  mistake, 
which  if  not  remedied  will  surely  result  in  your  entire 
destruction,  will  God,  if  you  truly  desire  to  be  guided 
and  guarded  by  him,  reveal  unto  you.  Only,  I  as  one 
of  you,  and  as  one  yet  struggling  for  the  prize,  must 
not  fail  to  say  this — whereunto  we  (I  say  not  ye)  have 
attained,  let  us  walk  by  that  same  rule — the  rule  of 
progress.  Let  us  in  the  first  place  and  by  all  means 
be  certified  that  we  have  really  made  a  start  in  follow- 
ing Christ.  And  if  we  have  indeed  started  in  the 
way  with  him,  let  us  walk  straight  on  in  the  same  path. 

Brethren,  I  am  sincerely  desirous  of  your  highest 
welfare,  as  ye  well  know.  By  example  as  well  as  by 
precept  I  desire  to  help  you  onward  in  the  heavenly 
way.  I  therefore  make  bold  to  say  to  you,  who  are 
not  ignorant  of  what  my  life  has  been,  Vie  with  each 
other  in  being  imitators  of  me,  and  carefully  observe 

[     xlii     ] 


PARAPHRASE. 

them  that  so  walk  even  as  ye  have,  not  me  only,  but 
1'imothy,  Epaphroditus  and  others  as  examples.  Ob- 
serve, I  say,  Christ's  true  disciples,  for  many  who  call 
themselves  Christians  walk  not  rightly,  whom  I  told 
you  of  often,  and  tell  you  of  now  even  with  tears, 
those  enemies  of  the  cross  of  Christ:  whose  end,  as 
clearly  foreshadowed  as  anything  can  be,  is  perdition, 
whose  real  God  is  their  Heshly  appetite,  and  whose 
glory  is  in  their  shame,  who  are  wholly  absorbed  in 
earthly  thiiigs.  By  the  grace  of  God  such  are  not 
our  lives.  For,  so  far  from  being  like  them  are  we, 
that  we  are  enabled  truly  to  say  of  ourselves  that 
this  earth  is  not  our  country  nor  our  home ;  we  are 
but  strangers  and  sojourners  here;  our  real  citizen- 
ship is  in  heaven,  from  whence  also  we  look  for  the 
Lord  Jesus  Christ  as  Saviour.  Verily  he  will  soon 
appear  here  again,  and  Avhen  he  comes  he  wdll  come 
TO  judge  the  earth.  But  not  as  Judge  do  we  wait 
for  him,  but  as  Saviour,  who  will  come  to  complete 
his  work  in  us;  who  then  will  remodel  the  body  of  our 
humiliation — this  earthly  tabernacle  in  which  we  are 
subject  to  temptation  and  sorrow  and  sutfering — and 
to  this  end  shall  it  be  fashioned  ancAv,  that  it  may  be 
conformed  to  the  body  of  his  glory — his  risen  and 
glorified  body — according  to  the  working  of  the 
mighty  power  which  is  his,  enabling  him  even  to  sub- 
ject all  things  unto  himself. 

Wherefore,  my  brethren,  beloved  and  longed  for, 
]ny  joy  and  crown,  so  stand  fast  in  the  Lord,  even  so 
as  by  precept  and  example  I  seek  to  persuade  vou  to 
do. 

I  exhort  Euodia,  and  I  exhort  Syntyche,  to  be  of  the 
same  mind  in  the  Lord — to  let  go  their  minor  differ- 
ences and  to  be  at  peace  with  each  other,  seeing  them- 
selves to  be  one  in  the  Lord,  and  to  possess  in  common 
so  glorious  an  inheritance  in  Christ.  And  I  have  an 
exhortation  for  him  also,  who  is  so  highly  esteemed 
by  you,  and  is  again  among  you  after  a  sojourn  here 
which  served  to  endear  him  more  than  ever  to  me. 

[     xliii     1 


PARAPHRASE, 

Yea,  I  beseech  thee  also,  Epaphroditus,  and  I  knoAV 
that  thou  wilt  do  what  I  now  request,  true  yokefellow 
as  thou  art,  help  these  women,  Euodia  and  Syntyche 
to  a  reconciliation,  and  assist  them  in  every  way  in 
serving  Christ,  for  I  remember  how  effectively  they 
strove  along  with  me  in  making  known  the  Gospel 
of  Christ,  with  Clement  also,  and  the  rest  of  my 
fellow-workers,  whose  names  are  in  the  book  of  life. 

Be  full  of  joy  in  the  Lord  always :  again  I  will  say. 
Be  full  of  joy.  Let  your  forbearance,  your  concilia- 
tory, forgiving  spirit  be  known  unto  all  men.  Let 
there  be  no  self-assertion  nor  contention  of  anj^  kind 
among  you.  Let  this  thought  influence  you  as  it 
ought,  that  the  Lord  is  at  hand.  Do  not  have  any 
anxieties,  let  nothing  harass  you:  but  in  everything  by 
prayer  and  supplication  with  thanksgiving  let  your 
requests  be  made  known  unto  GJod.  Pour  out  your 
hearts  unto  God.  Be  thankful  unto  him  and  bless  his 
name.  And  then  as  a  sure  result  the  peace  of  God — 
the  peace  which  God  gives — overtopping  all  that  is 
highest  in  human  conception,  shall  as  a  sentinel  keep 
guard  over  your  hearts  and  your  thoughts  in  Christ 
Jesus.  In  Christ  Jesus,  I  say,  for  it  is  only  by  real- 
izing our  oneness  with  Christ,  and  the  consequent 
truth  that  Christ  lives  and  reigns  in  us,  that  we  can 
know  how  it  is  that  the  peace  of  God  exercises  such 
guardianship  over  our  hearts  and  our  thoughts. 

Finally,  lirethren,  whatsoever  things  are  true  and 
genuine,  whatsoever  things  are  honorable,  whatsoever 
things  are  just  and  upright,  whatsoever  things  are 
pure  and  spotless,  whatsoever  things  are  lovely  and 
endearing,  whatsoever  things  are  gracious  and.  win- 
ning, if  there  be  any  real  excellence,  and  if  there  be 
anything  worthy  of  praise,  take  thought  for  these 
things,  yea,  ponder  them  carefully.  The  things  which 
ye  both  learned  of  me  and  accepted,  which  ye  not  only 
heard  of  in  me,  but  saw  in  me,  those  things  put  into 
practice.    And  the  God  of  peace  shall  be  with  you. 

I  indeed  rejoice  greatly  in  the  Lord  that  now  at 

[      xliv     ] 


PARAPHRASE. 

length  you  have  put  fresh  life  into  your  thought  fur 
me.  That  all  along  in  your  thoughts  you  did  indeed 
have  a  care  for  me,  I  doubt  not,  but  as  to  sending 
relief  to  me,  you  had  no  opportunity.  But  why  have 
I  expressed  myself  thus  as  to  your  thought  on  my 
behalf,  and  your  lack  of  opportunity.^  It  is  not  that 
I  speak  in  respect  to  my  need.  No,  not  at  all ;  I  have 
not  known  want.  What  I  have  had  has  been  enough 
for  me.  What  I  have  not  had  has  given  me  no  con- 
cern. For  I  have  learned  in  whatsoever  state  I  am, 
therein  to  l)e  content.  I  know  how  to  be  abased  and 
not  be  distressed.  And  I  know  also  how  to  abound 
without  being  injured,  without  becoming  through  the 
enjoyment  of  an  abundance  of  bodily  comfort  dis- 
qualified for  the  cheerful  endurance  again  of  an 
entirely  changed  condition,  which  might  indeed  be 
regarded  as  a  state  of  deprivation  and  suffering,  but 
which  God's  grace  enables  me  to  look  upon  as  that 
state  which  under  the  circumstances  can  be  no  other 
than  the  very  best  state  for  me  at  the  time,  because 
God  has  in  his  wisdom  so  ordered  it.  In  everything 
and  in  all  things — in  each  particular  and  in  all  the 
circumstances  of  God's  arrangement  for  the  supply 
of  my  temporal  need — have  I  learned  the  secret  both 
in  regard  to  being  filled  and  to  being  hungry,  both  in 
regard  to  aboTUiding,  and  to  being  in  want,  in  regard 
to  enjoying  either  in  the  one  case  or  in  the  other  the 
same  eriuanimity.  The  secret  is  a  contented  mind. 
Not  in  my  own  strength,  and  not  separate  from  Christ, 
but  in  him  who  strengtheneth  me,  I  can  do  all  things. 
I  can  heartily  enjoy  as  much  as  any  one  an  abun- 
dance of  the  good  things  of  this  world,  and  I  can  as 
heartily  engage  in  my  daily  work  in  the  midst  of 
]>rivation  and  want,  as  well  as  when  surrounded  with 
tn-ery  comfort  which  this  world  can  supply.  I  could 
have  got  on  well  enough  without  any  of  the  things 
which  you  so  thoughtfully  provided  for  me,  if  the 
Lord  had  not  put  it  into  your  hearts  to  care  for  me 
as  you  have  so  kindly  done.     Howbeit  yon  did  well 

[     xlv     1 


PAKAPiIKA^-£. 

that  just  at  this  time  and  in  this  way  you  had  fellow- 
ship with  my  affliction.  ]\Iost  clearly  I  recognize  the 
good  providence  of  God  in  your  thought  for  me,  and 
my  heart  is  full  of  thankfulness  for  what  you  did  for 
my  relief.  I  well  remember,  and  can  never  forget  it 
and  you  yourselves  also  know,  for  you  can  call  to 
mind,  ye  Philippians,  that  after  I  had  left  Macedonia 
at  the  time  when  I  was  beginning  to  preach  the  Gos- 
pel there,  no  church  had  fellowship  with  me  in  the 
matter  of  giving  and  taking  aid  but  ye  only.  Though 
for  good  reasons  I  would  not  accept  aid  from  others 
(See  2  Cor.  11:  7-12),  I  did  take  it  from  you,  and  I 
remember  thankfully  how  you  helped  me  repeatedly. 
For  even  before  I  left  IMacedonia  when  I  was  in  Thes- 
salonica,  ye  sent  relief  to  me  once  and  again.  In  Thes- 
salonica  I  was  indeed  hard  pressed  ( See  1  Thess.  2 : 
9),  and  your  gifts  to  me  then  were  most  timely.  But 
why  do  I  mention  these  things  ?  Is  it  that  I  have  now 
any  desire  to  make  drafts  on  your  liberality?  By  no 
means  understand  me  thus.  It  is  not  that  I  am  seek- 
ing for  the  aid  which  you  are  so  ready  to  bestow.  I 
do  indeed  desire  nothing  for  myself,  but  I  desire  some- 
thing for  your  benefit,  and  that  something  is  this — 
the  fruit  that  increaseth  to  your  credit.  No,  I  neither 
need  nor  desire  anything  for  myself,  but  I  do  desire 
for  you  the  recompense  Avhich  God  bestOAVs,  the  credit 
which  will  be  given  to  you,  and  which  will  increase 
to  your  benefit  with  each  fresh  proof  of  your  love 
for  me.  I  indeed  have  all  things  noAV  and  abound, 
I  am  filled,  having  received  from  Epaphroditus  the 
things  which  came  from  you — an  odor  of  fragrance, 
a  sacrifice  acceptable,  well-pleasing  to  God.  And 
know  ye  that  my  God  shall  supply  every  need  of 
yours  according  to  his  wealth  in  glory  in  Christ  Jesus. 
You  have  supplied  all  my  wants,  and  my  God  on  my 
behalf  will  recompense  you  by  supplying  all  your 
wants.  Thus  our  fellowship  with  one  another's  needs 
brings  us  into  fellowship  with  God.  And  how  blessed 
this  is,  when  we  rememlier  that  it  is  through  and  in 

[     xlvi     ] 


PARAPHRASE. 

Christ  Jesus !  Because  I  am  your  brother  in  Christ 
you  are  kind  to  me.  And  on  account  of  what  you 
have  done  for  me  because  you  and  I  are  members  one 
of  another  in  the  body  of  Christ,  God  will  reward  you. 
Now  unto  our  common  God  and  Father  be  the  jsrlory 
unto  the  ages  of  the  ages.    So  may  it  be. 

Salute  for  me  every  saint  in  Christ  Jesus  who  is  in 
Philippi.  The  brethren  who  are  with  me  salute  you. 
All  the  saints  here  in  Rome  salute  you,  especially  they 
that  are  of  CcTsar's  household. 

The  grace  of  the  Lord  Jesus  Christ  he  with  your 
spirit. 


[     xlvii 


NOTES  ON    THE  EPISTLE  OF   PAUL 
TO  THE   PHILIPPIANS. 

I.  1.  Paul — The  title  of  apostle  is  omitted  in  this 
epistle  as  in  the  epistles  to  the  Thessalonians,  and  to 
Philemon.  Paul's  apostleship  was  fully  recognised  by 
the  Philippian  and  Thessalonian  Churches :  it  would 
therefore  have  been  superfluous  for  him  to  have  made  any 
reference  to  the  relation  which  he  sustained  to  them 
officially.  Though  he  was  honored  by  them  as  a  divinely 
commissioned  apostle,  yet  he  was  nearer  and  dearer  to 
them  as  a  brother  in  the  Lord.  It  was  as  natural  as 
it  was  appropriate  for  Paul  in  writing  to  the  Macedonian 
Churches  to  omit  all  reference  to  his  apostleship,  because 
of  the  warmly  affectionate  and  mutually  trustful  relations 
which  existed  between  them.  In  striking  contrast  to  the 
tone  of  Paul's  letters  to  1>he  Macedonian  Churches  is  the 
style  of  his  epistle  to  the  Galatians.  By  them  his 
apostolic  authority  was  called  in  question,  and  as  a 
consequence  of  this  his  doctrine  was  depreciated.  He 
therefore  addressed  them  as  an  apostle,  and  took  pains 
not  only  to  assert  most  strongly,  but  to  prove  in- 
disputably, that  he  was  an  apostle  of  God. 

But  why  did  Paul  in  writing  to  two  of  his  spiritual 
sons — Timothy  and  Philemon — adopt  in  the  one  case  the 
style  of  authority,  and  in  the  other  simply  that  of  a 
friend  and  brother  '?  It  is  easy  to  understand  why  Paul 
did  this,  if  we  look  at   the   contents  of  these   letters. 

[  1  ] 


CH.  I.  V,  1.]  NOTES. 

Though  in  addressing  Timothy  he  speaks  of  him  as  his 
**  true  child  in  faith,"  thus  making  him  to  feel  that 
he  was  writing  to  him  as  a  father,  yet  as  his  main  object 
in  addressing  him  was  to  counsel  and  direct  him  in  his 
work  as  the  overseer  of  the  Church  in  Ephesus,  he 
thought  it  fitting  that  he  should  write  not  only  in 
a  paternal  spirit,  but  also  with  apostolic  authority, 
in  order  that  his  words  might  have  with  his  spiritual  son 
the  greatest  possible  weight.  Therefore  in  his  first 
epistle  to  Timothy  be  began  thus,  "  Paul,  an  apostle  of 
Christ  Jesus  according  to  the  commandment  of  God  our 
Saviour."  And  similar  to  this  is  the  beginning  of  his 
second  letter  to  his  beloved  son,  "  Paul,  an  apostle  of 
Christ  Jesus  through  the  will  of  God."  But  Paul  wrote 
to  Philemon  with  a  different  object,  entirely  unconnected 
with  his  apostleship.  Therefore  to  have  written  to  him 
in  an  ofiicial  capacity,  would  not  only  have  been  alto- 
gether out  of  harmony  with  the  tender  ties  which  bound 
together  the  aged  saint  and  his  ever  grateful  spiritual 
son,  but  would  have  deprived  him  of  the  weightiest 
appeal  on  behalf  of  Onesimus  which  he  had  it  in  his 
power  to  use. 

and  Timothy, — In  all  except  two  of  the  nine  epistles 
of  Paul  to  the  Churches  Timothy  appears  with  more  or 
less  prominence.  And  out  of  the  four  epistles  of  Paul  to 
individuals  two  were  written  to  Timothy,  the  second  of 
these  two  being  the  last  of  all  the  letters  of  Paul  which 
have  come  down  to  us.  At  the  beginning  of  his  first 
letter  to  Timothy  Paul  addresses  him  as  "  My  true  child 
in  faith,"  and  at  the  beginning  of  his  second  letter  he 
calls  him  **  My  beloved  child."  In  the  epistle  to 
Philemon  Paul  speaks  of  Timothy  as  "  our  brother,"  and 
in  the  first  epistle  to  the  Corinthians  the  apostle  calls 
him  his  "  beloved  and  faithful  child  in  the  Lord." 

The  names  of  Paul  and  Timothy  are  coupled  together 
also  in  the  salutations  with  which  the  apostle  commences 
his  second  letter  to  the  Corinthians  arid  his  letters  to  the 
Colossians  and  to  Philemon.  Timothy's  name  is  also 
associated  with  the  names  of  Paul  and  Silvanus  in  the 
apostle's  letters  to  the  Thessalonians. 

[    2    ] 


NOTES.  [CH.  I.  V.  1. 

In  bis  second  epistle  to  the  Corinthians,  and  in  his 
epistle  to  the  Colossians,  the  apostle  after  uniting 
Timothy's  name  with  his  own  in  the  opening  salutations, 
continues  to  associate  his  fellow-worker  with  himself  by 
the  use  of  the  pronouns  "  we  "  and  "  our."  This  is  the  case 
also  in  the  letters  addressed  to  the  Thessalonians,  in 
which  the  a^postle  in  his  introductions  unites  the  names  of 
Silvanus  and  Timothy  with  his  own.  But  in  all  that 
follows  the  salutations  in  the  epistles  to  the  Philippians 
and  Philemon,  Paul  writes  in  his  own  name  alone.  The 
reason  for  this  is  found  in  the  letters  themselves,  which 
being  in  the  one  case  largely,  and  in  the  other  entirely, 
of  a  personal  character,  are  altogether  unique  among  the 
epistles  of  Paul. 

Timothy  probably  belonged  to  Lystra  in  Lycaonia,  and 
it  is  likely  that  Paul  met  him  there  on  his  first  mission- 
ary journey  through  Southern  Galatia.  That  he  then 
became  a  disciple  seems  probable  from  the  fact  that  he 
is  spoken  of  as  such  on  the  occasion  of  Paul's  second 
visit  to  L^'stra.  He  is  further  described  as  "  the  son  of  a 
Jewess  that  believed."  It  is  also  mentioned  that  his 
father  was  a  Greek.  That  he  bore  a  good  character  both 
in  Lystra  and  in  Iconium  is  another  thing  which  is 
stated  in  the  same  connection  concerning  him.  x\cts 
xvi.  1,  2.  The  probability  that  he  had  been  a  disciple 
from  the  time  of  Paul's  first  visit  to  Lystra  is  confirmed 
by  the  statement  (Acts  xvi.  3)  that  "  Him  would  Paul 
have  to  go  forth  with  him."  From  the  second  letter 
which  Paul  wrote  to  him  we  learn  of  "  the  unfeigned 
faith  "  which  dwelt  not  only  in  his  mother  Eunice,  but 
in  his  grandmother  Lois.  Paul  in  his  first  letter  to 
Timothy  speaks  of  prophecies  which  had  led  the  way  to 
him.  The  fulfilment  of  the  hopes  which  all  these  things 
had  raised  in  Paul's  heart  concerning  him  had  made 
Timothy  yevy  precious  to  the  apostle  as  a  brother  and 
fellow-servant  in  the  Lord.  He  went  with  Paul  to  Philippi, 
and  was  his  most  constant  fellow-laboiler  ever  after. 
Paul  cherished  for  aM  his  brethren  in  Christ  the  sincerest 
affection,  but  in  his  great  heart  his  son  Timothy  held 
the  warmest  place. 

[     3     ] 


CH.  I.  V.  1.]  NOTES. 

servants — Bondmen  or  slaves.  This  is  Paul's  favor- 
ite way  of  speaking  of  himself  and  his  fellow- workers. 
Thus  he  gave  expression  to  the  truth  of  his  and  their 
entire  devotion  to  the  service  of  their  Lord.  To  call 
himself  Christ's  bondman  was  the  same  as  saying, 
"  Whose  I  am,  and  whom  I  serve."  To  Christ's  servant, 
"  His  will  is  the  one  law,  his  work  the  one  service,  his 
example  the  one  pattern,  his  approval  the  continuous 
aim,  and  his  final  acceptance  the  one  great  hope." — 
Eadie. 

of  Christ  Jesus — the  name  Christ  Jesus  was  not  a 
mere  name  to  Paul.  To  him  Jesus  was  the  Messiah,  in 
whom  all  the  hopes  of  the  Old  Testament  people  of  God 
were  centred.  Therefore  to  be  in  truth  what  Paul  and  his 
fellow-workers  called  themselves — bondmen  of  Messiah 
Jesus — expressed  for  them  the  highest  privilege  which 
they  could  enjoy  on  earth. 

to  all  the  saints — In  God's  sight  all  true  believers  are 
saints.  It  was  characteristic  of  Paul  to  consider  all  to 
be  the  children  of  God  who  professed  to  be  followers  of 
Christ,  and  as  the  children  of  God,  born  from  above, 
they  were  to  be  esteemed  as  holy. 

in  Christ  Jesus — In  these  words  Paul  expresses  the 
highest  truth  in  regard  to  the  relation  which  those 
sustain  to  Christ  who  are  his  bondmen,  and  saints  of  God. 
To  be  in  Christ  Jesus  means  more  than  simply  to  belong 
to  him.  It  is  to  be  most  closely  related  to  him,  even  as 
the  vine  branch  is  to  the  vine  stock,  to  be  so  united  to 
him  as  to  be  a  part  of  him,  even  as  the  vine  branch  is  a 
part  of  the  vine.  It  is  to  be  one  with  him,  and  inseparable 
from  him.  The  state  of  being  in  Christ  is  therefore  of 
necessity  a  sanctified  state.  Being  one  with  him  by 
being  in  him,  we  must  be  holy  as  he  is  holy. 

"Ye,"  wrote  Paul  to  the  members  of  the  Corinthian 
Church,  "  are  the  body  of  Christ,  and  severally  members 
thereof."  I  Cor.  xii.  27.  To  understand  what  this 
means,  it  is  necessary  to  study  carefully  Paul's  own 
exposition  of  this  truth  in  I  Corinthians  xii.  12.  Here 
Paul  says,  "  As  the  body  "  (the  human  body)  is  one,  and 
hath  many  members  (the  head,  the  feet,  the  hands,  the. 

[  i  ] 


NOTES.  [CH.  I.  V.  1. 

ears,  the  eyes,  etc.),  and  all  the  members  of  the  body, 
being  many,  are  one  body;  so  also  is  Christ."  What 
Christ?  Not  Jesus  Christ,  for  if  this  Christ  is  under- 
stood to  be  Jesus  Christ,  then  Paul's  comparison  is 
meaningless.  The  Christ  here  meant  is  not,  therefore, 
Jesus  Christ,  but  tliat  Christ,  of  which  Jesus  Christ  is  the 
Head,  and  of  which,  the  Church  of  Jesus  Christ,  compris- 
ing many  members,  is  the  Body.  Believers  in  Christ 
cannot  be  said  to  be  the  Body  of  Christ  or  of  Jesus 
Christ,  except  as  Christ  or  Jesus  Christ  is  understood  to  be 
the  Head  of  that  Body  which  Paul  in  I  Cor.  xii.  12  calls 
Christ.  Into  what  intimacy  of  union  with  Christ  they  w^ho 
believe  in  him  and  are  his  are  brought,  is  seen  from  this 
fact  that  the  Divine  Saviour  and  his  redeemed  people  form 
one  Body,  to  which  Paul  gives  the  name  of  Christ. 
Should  it  not  therefore  be  possible  for  Christ  to  be 
seen  in  all  those  who  call  themselves  Christians  ?  To 
behold  the  Christian  ought  to  be  the  same  as  beholding 
Christ,  for  to  be  in  Christ,  and  to  be  a  saint  in  consequence 
of  being  in  Christ,  is  the  real  significance  of  being  a  true 
Christian.  In  Christ's  sight  the  believer  in  him  does  not 
stand  alone.  Before  God  he  stands  only  in  Christ,  and 
thus  he  should  stand  before  the  world.  Christ  should 
ever  be  recognised  in  all  the  members  of  his  Body. 
But  that  he  may  be  recognised  in  his  people  they  must 
be  Christ-like.  "Holy  unto  the  Lord"  should  be  so 
clearly  stamped  upon  the  life  of  every  Christian  that  it 
could  not  fail  of  being  "  known  and  read  of  all  men." 
The  inferences  which  we  have  drawn  from  the  truth  that 
the  believer  in  Christ  is  in  him,  are  equally  and  perhaps 
more  forcibly  deducible  from  the  complement  of  the  same 
truth  so  often  expressed  in  Paul's  epistles,  namely,  that 
Christ  is  in  the  believer. 

that  are  at  Philijy})i, — To  all  the  saints  in  Christ 
Jesus  that  were  at  Philippi  Paul  sent  his  Christian 
salutation.  He  thus  greeted  all  those  without  any  excep- 
tion that  at  Philippi  owned  allegiance  to  the  Lord  Jesus 
Christ.  He  would  not  exclude  one  of  them  from  the 
community  of  God's  saints.  The  same  disposition  and 
desire  to  include  in  the  holy  family  of  God  all  who  pro- 

[     5     ] 


CH.  I.  V.  1.]  NOTES. 

fessed  to  be  Christians,  rather  than  to  exclude  from  this 
select  society  a  single  one  upon  whom  the  name  of 
Christ  had  been  named,  is  seen  also  in  the  salutation 
with  which  the  apostle  begins  his  second  epistle  to  the 
Corinthians.  Thus  it  runs,  "  Unto  the  church  of  God 
which  is  at  Corinth,  with  all  the  saints  that  are  in  the 
whole  of  Achaia." 

witJi  the  bishops — The  word  translated  "bishops" 
means  simply  overseers.  It  is  thus  translated  by  Bishop 
Moule  in  his  "  Philippian  Studies."  It  would  be  a 
mistake  therefore  to  read  into  it  the  office  of  the  modern 
diocesan.  The  bishops  or  overseers  of  that  time  were 
officers  of  the  local  Churches.  The  Philippian  Church 
was  strong  enough  to  have  a  staff  of  such  presbyters  or 
elders.  Bishops  or  overseers  and  presbyters  or  elders 
are  the  same  ministers  under  different  designations. 
This  is  shown  from  Acts  xx.  17,  28.  In  Acts  xx.  17 
mention  is  made  of  Paul's  calling  to  him  at  Miletus  the- 
elders  or  presbyters  of  that  local  Church  ;  and  in  Acts 
XX.  28  he  thus  addresses  them — "  Take  heed  unto  your- 
selves, and  to  all  the  flock,  in  which  the  Holy  Spirit  hath 
made  you  bishops  (or  overseers),  to  feed  the  church  of 
the  Lord  which  he  purchased  with  his  own  blood." 

and  deacons  :  — These  were  officers  of  the  Churches, 
appointed  or  ordained  to  deal  with  the  temporal  needs  of 
the  congregations,  but  their  duties  were  not  confined  to 
temporalities.  The  origin  and  institution  of  the  diaconate 
are  described  in  Acts  vi.  1-6.  The  deacons,  like  the 
elders  or  overseers  of  the  Churches  should  be  spiritual 
men,  because  their  work  even  in  administering  temporal 
affairs  is  spiritual  work.  The  qualifications  necessary  to 
the  proper  discharge  of  the  duties  of  bishops  or  presby- 
ters, and  of  deacons,  are  described  in  I  Timothy  iii.  1-13. 

2.  Grace  to  you  and  i^cacc — The  grace  or  free  favor  of 
God  is  the  fountain  and  source  of  all  blessing  ;  while 
peace  is  the  effect  of  its  outflow.  This  is  the  usual  form 
of  greeting  in  Paul's  epistles.  The  exceptions  are  found 
in  his  letters  to  Timothy  and  Titus.  In  the  former  the 
form  is.  "  Grace,  mercy,  peace ;  "  while  in  the  latter  it  is 
."  Grace  and  peace." 

[     6    ] 


NOTES.  [CH.  I.  V.  2, 

from  God  our  Father  and  the  Lord  Jesses  Christ. — 
These  words  are  found  also  in  the  salutations  in  the 
epistles  to  the  Komans,  Corinthians,  Ephesians  and  Phile- 
mon. The  variations  in  the  other  epistles  of  Paul  are 
as  follows  : — In  Galatians  :  "  From  God  the  Father  and 
our  Lord  Jesus  Christ."  In  Colossians  :  "  From  God  our 
Father."  In  I  Thessalonians  the  entire  salutation  is, 
"  Paul,  and  Silvanus,  and  Timothy,  unto  the  church  of 
the  Thessalonians  in  God  the  Father  and  the  Lord  Jesus 
Christ :  Grace  to  you  and  peace."  In  II  Thessalonians  : 
"  From  God  the  Father  and  the  Lord  Jesus  Christ."  In 
I  and  II  Timothy  :  "  From  God  the  Father  and  Christ 
Jesus  our  Lord."  In  Titus  :  From  God  the  Father  and 
Christ  Jesus  our  Saviour." 

3,  I  thank  my  God — Paul's  salutations  are  almost 
invariably  followed  by  thanksgivings. 

By  a  change  in  the  order  in  translating  verses  3-5 
the  meaning  of  the  Greek  can,  we  think,  be  made  clearer 
than  it  is  in  our  English  versions.  Adhering  to  the  Greek 
construction  of  this  passage,  we  translate  thus  :  Ahuays 
in  every  suirphcation  of  mine  for  you  all,  making  {as  I  do) 
tile  supiplication  ivith  joy,  I  thank  my  God  for  all  my 
remembrance  of  you,  [especiaUy)  for  your  felloivshiio  in 
furtherance  of  the  Gosfel  from  the  first  day  until  now. 
Unless  we  thus  translate  the  passage,  the  full  force  of  the 
explanatory  clause  in  the  fourth  verse  cannot  be  express- 
ed, as  the  definite  article  preceding  the  word  supplication 
at  the  end  of  the  verse  refers  back  to  the  same  word  at 
the  beginning  of  the  verse.  It  should  be  noticed  that 
the  preposition  in  the  third  verse,  translated  "  upon"  in 
the  Authorised  and  Eevised  versions,  is  the  same  preposi- 
tion that  is  translated  "  for"  at  the  beginning  of  the  fifth 
verse.  That  the  verb,  translated  "  I  thank,"  is  followed 
twice  by  the  same  preposition  would  seem  to  show  that  it 
has  in  both  places  the  same  signification .  This  is  DeWette's 
view,  and  also  that  of  Eadie,  whose  explanation  of 
the  construction  of  the  passage  is,  that  Paul  first  ex- 
presses his  thanks  for  or  on  account  of  his  whole 
remembrance  of  the  Philippian  Christians,  and  that  he, 
after  inserting  a  parenthetical  clause,  goes  on  to  mention 

[     7     ] 


CH.  I.  V.  3.]  NOTES. 

the  element  in  that  recollection  which  caused  his  special 
thanksgiving,  namely,  their  fellowship  with  him  in 
furtherance  of  the  Gospel.  "The  third  verse,"  says 
Dr.  Eadie,  "  looking  to  the  past,  points  out  the  ground 
or  occasion  for  the  thanksgiving — his  whole  remem- 
brance ;  while  verse  four  shows  how  it  expressed  itself 
in  prayer,  verse  five  gives  more  fully  its  solid  foundation, 
and  verse  six,  glancing  into  the  future,  shows  how  the 
feeling  (of  thankfulness)  was  intensified  by  the  apostle's 
persuasion  about  them." 

upon  all  my  rememhYance  of  you, — 'We  have  above 
expressed  our  opinion  that  the  preposition  here  translated 
"  upon "  should  be  translated  for.  Paul's  whole 
remembrance  of  the  Christians  at  Philippi  was  pleasant, 
and  therefore  a  cause  for  special  thanksgiving.  How 
blessed  the  fellowship  which  in  every  particular  always 
causes  thankful  recollection  ! 

4.  ahvays  in  every  sui^plication  of  mine  on  behalf  of 
you  all — This  shows  how  frequent  Paul's  supplication 
for  the  Philippian  Christians  was,  and  how  in  every 
supplication  which  he  presented  to  God  for  them,  he 
expressed  his  thankfulness  on  account  of  them. 

maMng  my  supplication  ivith  joy, — There  is  no  word  in 
the  Greek  text  corresponding  to  the  pronoun  "my"  in 
the  English  Eevised  version,  but  there  is  the  definite 
article  before  the  word  "supplication,"  which  should  be 
translated  the.  To  remember  the  members  of  the 
Philippian  Church,  and  to  make  supplication  for  them  at 
the  throne  of  grace,  was  ever  a  joy  to  the  apostle. 

5.  for  your  felloioship  in  furtherance  of  the  gospel — 
Paul's  remembrance  of  the  Philippians  would  not  have 
been  what  it  was,  if  they  had  not  been  interested  in  the 
work  which  he  was  doing,  and  if  their  interest  in  it  had 
not  been  sufi&cient  to  lead  them  to  give  him  active  and 
efficient  assistance  in  carrying  it  forward.  There  is  no 
reality  in  our  professed  devotion  to  Christ  and  fellowship 
with  him  and  his  people,  if  we  are  doing  nothing  and  do 
not  care  to  do  any  thing  in  furtherance  of  the  Gospel. 
If  we  are  in  truth  identified  with  Christ  by  virtue  of 
union  with  him  as  members  of  his  Body,  we  shall  also  be 

[     8     ] 


NOTES.  [CH.  I.  V.  5. 

identified  with  him  in  devoted  service  for  the  completion 
of  his  Body  the  Church,  and  for  the  edification  of  those 
•who  with  us  are  members  of  that  Body. 

One  of  those  who  had  greatly  aided  Paul  at  Philippi 
was  Epaphroditus,  who  at  the  time  when  this  letter  was 
written  was  with  Paul  at  Rome.  See  chapter  ii.  25-30. 
In  chapter  iv.  3  Paul  calls  him  a  "  true  yokefellow." 
Another  fellow-worker  was  Clement,  mentioned  in  this 
letter,  chapter  iv.  3.  Euodia  and  Syntyche,  incidentally 
mentioned  in  chapter  iv.  2,  3,  had  wrought  energetically 
with  Paul  and  Clement  and  other  fellow-workers  there. 

from  the  first  day  until  now  : — The  co-operation  of  the 
Philippians  with  Paul  in  furtherance  of  the  Gospel  began 
on  that  first  day  when  some  of  them  met  the  apostle  for 
the  first  time  at  that  memorable  "  place  of  prayer  "  out- 
side the  walls  of  Philippi  "  by  a  river  side,"  and  when 
Lydia,  after  she  had  w^ith  a  heart  which  the  Lord  opened, 
given  heed  unto  the  things  which  were  spoken  by  Paul, 
and  had  with  her  household  been  baptised,  besought  the 
apostle  and  his  companions,  saying,  "  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come  into  my  house  and  abide." 

6.  being  confident  of  this  very  thing,  that  he  loho  began 
a  good  ivorh  in  you  icill  perfect  it  until  the  day  of  Jesus 
Christ : — The  good  work  here  referred  to  seems  to  be 
the  work  which  God  put  it  into  the  hearts  of  the 
Philippians  to  do  in  co-operating  wdth  the  apostle  and  his 
fellow-laborers  in  efforts  to  further  the  Gospel  through- 
out all  Macedonia  and  Achaia.  Concerning  the  Thes- 
salonians,  who  were  like  minded  with  the  Philippians, 
Paul  said,  "  From  you  hath  sounded  forth  the  word  of 
the  Lord,  not  only  in  Macedonia  and  Achaia,  but  in  every 
place  your  faith  to  God-ward  is  gone  forth  ;  so  that  we 
need  not  to  speak  any  thing."  Thus  did  the  Macedonian 
Christians  co-operate  with  the  apostle  in  extending  the 
Gospel. 

Though  it  is  true  that  God's  work  of  grace  begun  in 
any  heart  is  carried  forward  by  him  to  completion,  yet 
that  is  a  subject  which  does  not  seem  to  be  primarily  re- 
ferred to  in  the  passage  before  us,  though  this  passage  is 
generally  quoted  in  proof  of  that  truth. 

[    9    ] 


CH.  I.  V,  6.]  NOTES. 

*'  The  day  of  Jesus  Christ  "  here  referred  to  is  undoubt- 
edly the  day  of  his  return  to  this  world.  The  same  day 
is  referred  lo  in  the  tenth  verse  of  this  chapter,  and  also 
in  the  sixteenth  verse  of  the  second  chapter.  The 
Christians  of  apostolic  times  kept  this  day  in  viev^,  and 
anticipated  it  as  near  at  hand.  And  for  believers  of 
every  age,  is  it  not  practically  near  at  hand  ?  Should 
not  our  position,  like  that  of  the  early  Christians,  be  one 
of  waiting  for  Christ's  return  '?  Those  who  can  be  truly 
described  as  "  waiting  for  the  revelation  of  our  Lord 
Jesus  Christ,"  are  those  who  at  the  same  time  are  seek' 
ing  so  to  serve  and  glorify  Christ  that  they  may  at  his 
appearing  be  found  to  have  "  come  behind  in  no  gift." 

7.  even  as  it  is  right  for  me  to  he  tlms  minded  on 
behalf  of  you  all, — The  apostle  felt  fully  justified  in 
entertaining  the  opinion  of  the  Philippians  which  he 
expressed  in  the  sixth  verse,  because  he  had  been  con- 
vinced that  they  were  partakers  with  him  of  grace — the 
grace  that  accompanies,  or  belongs  to,  salvation.  He  had 
the  same  feeling  concerning  all  of  them,  because  in 
every  case  there  existed  the  same  solid  ground  of 
confidence. 

An  ellipsis  must  here  be  supplied,  in  order  to  make 
clear  the  connection  between  this  clause  and  the  one 
which  follows  it ;  and  it  may  be  supplied  thus :  "  even  as 
it  is  right  for  me  to  be  thus  minded  on  behalf  of  you  all," 
so  I  express  my  conviction  concerning  you, 

because  I  have  you  in  my  heart, — The  Christians  at 
Philippi  had  become  so  endeared  to  Paul  that  they  were 
numbered  among  his  heart  treasures.  Between  them 
and  the  apostle  there  existed  a  mutual  endearment.  As 
Paul  had  them  in  his  heart,  so  they  had  him  in  their 
hearts.  The  Greek  text  indeed  may  be  construed  so  as 
to  convey  either  of  these  meanings,  for  the  words  can  be 
translated  either,  "  I  have  you  in  my  heart,"  or  "  you  have 
me  in  your  heart,"  though  the  order  of  the  words,  as  well 
as  the  context,  points  to  the  translation  in  our  English 
versions  as  most  probably  the  correct  one.  The  trans* 
lators  of  the  Authorised  version  as  well  as  the  Eevisers  of 
that  version  in  both  the  English  and  American  editions, 

[   10    ] 


NOTES.  [CH.  I.  V.  7. 

however,  thought  it  well  to  put  down  the  alternative 
translation  of  these  words  as  a  marginal  reading.  Can 
it  be  a  mere  accident  of  composition  that  the  text  was  so 
constructed  by  the  apostle  as  to  be  capable  of  conveying 
both  of  these  meanings  ? 

inasmuch  as,  both  in  my  bonds  and  in  the  defence  and 
confirmation  of  the  gospel, — The  basis  of  the  conviction 
which  Paul  entertained  concerning  the  Philippian 
Christians  was  the  hearty  service  which  they  had  render- 
ed in  seeking  to  extend  to  others  the  blessings  which  they 
had  received.  The  love  of  Christ  had  constrained  them 
to  work  for  Christ.  They  had  been  thoroughly  identified 
with  the  apostle  both  in  the  furtherance  of  the  Gospel 
and  in  suffering  on  its  behalf.  Their  service,  moreover, 
as  the  apostle  specially  testifies,  had  been  most  efficient, 
for  by  them  the  Gospel  had  received  both  the  staunchest 
defence  and  the  most  indubitable  confirmation. 

And  what  shall  be  said  of  those  Christians  in  our  day 
who  are  not  like  the  Philippians  ?  Are  they  worthy  to 
bear  the  Christian  name,  who  do  little  or  nothing  to 
extend  to  others  the  blessings  of  the  Gospel,  through 
whose  testimony  the  Gospel  receives  no  worthy  defence, 
and  by  whose  lives  its  truth  obtains  no  sure  confirm- 
ation ? 

ye  all  are  i:)aYtahers  witJi  me  of  grace. — The  secret  in 
regard  to  the  bond  of  union  which  existed  between 
Paul  and  the  Church  at  Philippi  was  that  they  were  all 
partakers  together  of  the  grace  of  God.  "  Apart  from  me 
ye  can  do  nothing,"  said  Jesus  to  his  disciples  ;  and  this 
is  abundantly  proved  in  the  case  of  those  who  profess 
to  belong  to  Christ,  but  give  no  evidence  of  being 
partakers  of  his  grace.  Those  who  are  partakers  of 
Christ  are  partakers  of  the  grace  that  is  in  him.  Every 
true  disciple  of  Christ  ought  to  be  strong  in  his  grace. 
Therefore  Paul  said  to  Timothy,  "  Thou  therefore,  my 
child,  be  strengthened  in  the  grace  that  is  in  Christ 
Jesus."  The  grace  tbat  is  in  Christ  Jesus  is  in  him  for 
us  who  are  in  him.  What  Paul  said  to  the  Philippians 
(ch.  iv.  13)  about  himself,  they  too  were  able  to  say 
for   themselves,    "  I    can    do    all    things    in    him    that 

[  u  ] 


CH.  I.  V.  7.]  NOTES. 

strengtheneth  me,"  for  the  grace  of  God  had  roade  them 
strong  as  workers  and  as  sufferers  for  Christ. 

8.  For  God  is  my  luitness,  lioio  I  long  after  you  all 
— The  apostle's  interest  in  his  fellow-believers  at  Philippi 
was  so  sincere  that  he  could  appeal  to  the  Searcher  of 
hearts  to  substantiate  the  truth  of  his  declaration  that  he 
felt  the  intensest  longing  for  their  spiritual  welfare  and 
usefulness. 

in  the  tender  mercies  of  Christ  Jesus. — These  words 
take  us  into  the  very  depths  of  the  truth  that  Christ  and 
his  people  are  one  and  inseparable.  Such  indeed  is  this 
oneness,  that  Christ's  yearnings  may  be  said  to  be  theirs, 
and  their  yearnings  the  yearnings  of  Christ.  As  Dr. 
Lightfoot  well  remarks,  "  Paul  had  no  yearnings  apart 
from  his  Lord.  His  heart  throbbed  with  the  heart  of 
Christ."  Paul  does  not  here  employ  a  mere  metaphor, 
any  more  than  he  does  in  Galatians  ii.  20,  when  he  says, 
*'  I  have  been  crucified  with  Christ ;  and  it  is  no  longer  I 
that  live,  but  Christ  liveth  in  me."  In  regard  to  the 
experience  of  Paul,  Bishop  Moule  says,  "  The  ^lan  of 
the  Cross  is  also,  for  him,  the  Lord  who  is  exalted  to  the 
throne  of  heaven,  and  is  also  so  related  to  the  writer  (of 
the  epistle  to  the  Philippians)  that  Paul  is  "in  Christ 
Jesus,"  with  a  proximity  and  union  which  enters  into 
every  thing.  ''  In  Him  "  are  included  the  very  actions 
of  the  disciple's  mind  and  the  experiences  of  his  heart. 
He  is  the  Lord  who  lives  in  the  inmost  being  of  His 
servant,  and  who  yet  is  also  expected  to  return  from  the 
heavens,  to  transfigure  the  servant's  very  body  into 
glory." 

9.  And  this  I  jjray, — Having  before  spoken  of  the 
supplication  which  he  was  accustomed  to  make  on  their 
behalf,  he  now  mentions  the  contents  of  his  prayers  for 
them,  that  they  by  being  made  acquainted  with  the 
character  of  his  petitions,  may  know  how  solicitous  he  is 
for  their  advancement  in  the  divine  life,  especially  in  the 
direction  of  their  being  endowed  with  increased  fitness 
for  the  very  highest  Christian  service. 

that  your  love  may  ahomid  yet  more  and  more — The 
love  here  intended  is  love  for  Christ,  and  love    for  all 

[   12  ] 


NOTES.  [CH.  I.  V.  9. 

that  represents  him  on  earth — love  for  all  \Yho  bear  his 
likeness,  and  love  for  his  cause  which  embraces  world- 
wide evangelisation,  and  consequently  demands  heart- 
felt sympathies  as  extensive  as  the  needs  of  the  whole 
human  race.  The  scope  for  abounding  Christian  love, 
which  this  lost  world  affords,  is  therefore  wellnigh  in- 
finite. We  understand  then  how  it  was  that  the  apostle 
prayed  for  the  Philippian  Christians,  that  their  love 
might  abound  yet  more  and  more. 

in  kuoiuledge  and  all  discerninoit ; — The  loving  mind 
needs  to  be  well-informed  and  clear-sighted.  If  it  is 
ignorant  and  w^rongly  influenced,  it  will  blunder  and 
become  entangled  in  all  sorts  of  errors.  As  to  the  kind 
of  knowledge  and  discernment  which  was  essential  to 
good  judgment  and  practical  usefulness  in  the  case  of 
the  Philippian  Christians,  and  which  is  alike  necessary 
for  ourselves,  we  may  learn  much  from  the  prayer  of 
Paul  for  the  Colossians  (see  Col.  i.  9-11).  Here  we 
find  that  that  knowledge  which  is  of  paramount  im- 
portance to  Christ's  servant  is  the  knowledge  of  his  will. 
Paul  said  the  same  thing  to  the  Ephesian  Christians  (see 
Eph.  V.  17).  "  Wherefore  be  ye  not  foolish,  but  under- 
stand w^hat  the  will  of  the  Lord  is."  *'  That  ye  may  be 
filled  with  the  knowledge  of  his  will  in  all  spiritual 
wisdom  and  understanding,"  was  the  apostle's  petition 
for  the  Colossian  brethren.  It  was  not  enough  for  them 
to  have  some  understanding  of  God's  will.  Nothing 
would  suffice  for  them  but  this,  that  their  knowledge  of 
the  Lord's  will  should  be  full.  Therefore  the  apostle 
prayed  that  they  might  be  filled  with  this  knowledge.  To 
enable  the  Colossian  Christians  to  attain  to  the  know- 
ledge of  the  Lord's  will  in  its  fulness,  ordinary  wisdom 
and  understanding  would  not  avail.  Therefore  he  prayed 
that  they  might  be  filled  with  the  knowledge  of  his  will 
in  all  S'lnriUial  wisdom  and  understanding.  Spiritual 
wisdom  and  spiritual  understanding  are  as  different  from 
worldly  wisdom  and  merely  intellectual  understanding  as 
light  is  from  darkness.  What  the  Greeks  understood 
by  the  word  "  sophia,"  translated  wisdom,  was  mental 
excellence,  which  is  indeed  an  excellent  thing,  but  at  the 

[   13   ] 


CH.  I.  V.  9.]  NOTES. 

same  time  it  is  an  excellence  which  is  of  little  utility  in 
the  Christian  life  and  in  Christian  work  unless  it  is 
allied  with  spiritual  understanding.  And  so  we  see  why 
the  two  things — wisdom  and  understanding — are  linked 
together  as  they  are  in  the  Scriptures.  Not  mere  mental 
excellence,  nor  mere  intellectuality,  however  brilliant,  is 
sufficient  to  enable  any  one  to  discover  the  spiritual 
signiftcance  of  the  divine  Word.  For  this  a  spiritual  mind 
and  heart  are  essential.  Spiritual  wisdom  and  under- 
standing are  acquirements  and  endowments  which  become 
ours  only  as  we  are  taught  and  enriched  by  the  Spirit  of 
God.  God  through  his  Word  reveals  his  will  to  his 
servants ;  on  whom,  to  qualify  them  for  receiving  the 
knowledge  of  his  will,  he  has  first  bestowed  the  "  meek- 
ness of  wisdom." 

10.  So  that  ye  may  approve  the  things  that  are  excel- 
lent ;  or  as  the  marginal  reading  is,  so  that  ye  may 
distinguish  the  things  that  differ ; — Approval  of  the  things 
that  are  excellent  implies  disapproval  of  the  things  which 
in  God's  estimation  are  not  to  be  accounted  excellent, 
however  good  they  may  to  the  people  of  the  world 
appear  to  be.  Only  those  who  possess  the  spiritual 
faculty  can  distinguish  the  things  that  differ,  can  judge 
between  what  is  truly  excellent  and  what  is  radically 
evil.  And  even  for  those  who  have  spiritual  wisdom  and 
understanding,  experience  is  of  great  value ;  for  the 
author  of  the  epistle  to  the  Hebrews  speaks  of  those  "  who 
by  reason  of  use  have  their  senses  exercised  to  discern 
good  and  evil."  Growth  in  spiritual  wisdom  and  under- 
standing is  doubtless  the  result  of  having  the  senses 
exercised  in  such  discernment.  "  Love  without  guidance," 
remarks  Dr.  Eadie,  "  might  form  unworthy  attachments, 
and  retard  the  very  interests  for  the  promotion  of  which 
it  had  eagerly  set  itself.  It  must  understand  the  Gospel 
in  its  purity,  and  learn  to  detect  unwarranted  additions. 
It  must  have  tact  to  distinguish  between  the  real  and  the 
seeming,  between  the  claims  of  an  evangelist  and  the 
specious  pretensions  of  a  Judaizer.  And  thus  if  that 
love  which  (in  the  case  of  the  Philippians)  had  shown 
itself  in  fellowship  in  furtherance  of  the  Gospel,  grew  in 

[   H  ] 


NOTES.  [CH.  I.  V,  10. 

knowledge  and  power  of  perception,  they  would  be 
pure  ;  their  affection  ruled  by  intelligence  would  have  but 
one  desire,  to  defend  and  confirm  the  Gospel,  in 
participation  of  the  apostle's  own  grace  ;  and  they  would 
give  no  offence,  either  by  a  zeal  which  in  its  excess  forgot 
the  means  in  the  end,  or  cherished  suspicions  of  such  as 
did  not  come  up  to  its  own  warmth,  or  could  not  sympa- 
thise with  its  favorite  modes  of  operation  or  expression." 

that  yc  may  he  sincere  and  void  of  offence  unto  the  day 
of  Christ ; — To  be  sincere  is  to  be  pure,  like  that  which 
when  it  is  viewed  in  the  sunshine  is  found  clear  and 
spotless.  To  be  sincere,  if  we  may  here  learn  a  lesson 
also  from  the  derivation  of  this  English  word,  is  to  be 
sine  cere,  without  wax,  like  drops  of  honey,  which,  as 
they  trickle  from  the  comb,  are  wholly  free  from 
impurity.  Those  who  are  void  of  offence  are  those  who 
have  in  them  nothing  which  ought  to  offend.  The  w^ords, 
"unto  the  day  of  Christ,"  teach  us  that  we  should  ever 
try  to  be  such  as  we  would  like  to  be  when  we  shall 
appear  before  the  all-seeing  Eye  at  the  Judgment. 

11.  being  filled  loith  the  fruits  of  righteousness , — Trees 
of  the  Lord's  planting  and  nourishing  should  bear  only 
such  fruits,  and  they  should  bear  them  abundantly  and 
constantly.     See  Ps.  i.  3  and  Ps.  xcii.  12-14. 

ichich  are  through  Jesus  Christ, — Christ  and  his  people 
being  one,  united  as  are  the  vine-stock  and  its  branches,  it 
is  through  Christ  that  fruit  is  brought  forth.  "  He  that 
abideth  in  me,  the  same  beareth  much  fruit :  for  apart 
from  me  ye  can  do  nothing."  Dr.  Lightfoot  remarks, 
"  The  apostle  means  (by  righteousness)  righteousness  in 
Christ,  as  contrasted  with  '  righteousness  by  law' :  compare 
iii.  9.  Only  so  far  as  the  life  of  the  believer  is  absorbed 
in  the  life  of  Christ,  does  the  righteousness  of  Christ 
become  his  own.  Thus  righteousness  by  faith  is  inti- 
mately bound  up  with  the  life  in  Christ ;  it  must  in  its 
very  nature  be  fruitful ;  it  is  indeed  the  condition  of 
bearing  fruit." 

unto  the  glory  and  j^raise  of  God. — "  Blessed  be  the  God 
and  Father  of  our  Lord  Jesus  Christ,  who  hath  ])lessed  us 
with  every  spiritual  blessing  in  the  heavenly  places  (or 

[   15    ] 


CH.  I.  V.  11.]  NOTES. 

I'elationshijJs)  in  Christ :  even  as  he  chose  us  in  him 
before  the  foundation  of  the  world,  that  we  should  be 
holy  and  without  blemish  before  him  in  love  :  .  .  .  .  to 
the  praise  of  the  glory  of  his  grace."  Eph.  i.  3-6. 

The  best  interpreter  of  Scripture  is  Scripture,  and  so 
the  prayer  of  Paul  for  the  Colossian  Christians  (Col.  u 
9-11)  shows  us  what  Paul  desired  for  the  saints  in 
Philippi :  for  to  be  filled  with  the  knowledge  of  God's  will 
in  all  spiritual  wisdom  and  understanding  produces  the 
same  results  as  love  abounding  more  and  more  in 
knowledge  and  all  discernment :  and  so  the  Philippian 
followers  of  Christ,  like  the  Colossian,  would  be  enabled 
to  walk  worthily  of  the  Lord  unto  all  pleasing,  would 
bear  fruit  in  every  good  work,  would  go  on  increasing  in 
the  knowledge  of  God,  and  so  would  be  strengthened  with 
all  power,  according  to  God's  glorious  might,  ur*^o  all 
patience  and,  if  need  be,  unto  joyful  long-suffering  for 
Christ. 

12.  Noio  I  iDOuld  have  you  hioio,  brethren, — Probably 
the  Philippians  had  expressed  through  Epaphroditus 
their  desire  to  have  information  about  what  had  happened 
to  Paul  at  Eome,  and  in  regard  to  the  outcome  of  these 
occurrences. 

that  the  things  ivhich  happened  tmto  me — The  apostle 
doubtless  refers  to  the  privations  of  his  imprisonment — - 
all  that  was  included  in  what  in  the  next  verse  he  speaks 
of  as  "my  bonds." 

have  fallen  out  rather  unto  the  progress  of  the  Gospel; — 
Paul's  confinement  and  the  restrictions  which  it  imposed 
upon  him,  had  not  retarded,  but  on  the  contrary  had 
helped  forward  the  Gospel.  As  it  was  with  Paul  in  his 
Boman  prison,  so  it  was  with  John  Bunyan  in  the  Bed* 
ford  jail.  Bunyan's  greatest  usefulness  grew  out  of  his 
imprisonment.  And  we  have  as  one  of  the  fruits  of 
Paul's  imprisonment  this  priceless  epistle  to  the  Philip- 
pians. Well  may  we  say  with  the  Psalmist,  "  Surely 
the  wrath  of  man  shall  praise  thee."  "All  things  work 
together  for  good  to  them  that  love  God,"  Paul  had  said 
to  the  Roman  Christians  when  from  Corinth  he  wrote 
to  them,  and  afterwards  in  the  imperial  city  itself  both 

C    16    ] 


NOTES.  [oh.  I.   V.  12. 

he  and  they  saw  this  truth  marvellously  conlirmed. 
"  All  these  things  are  against  me,"  said  Jacob  in 
his  distress,  but  in  God's  own  time  he  was  made  to  see 
how  wrongly  he  had  interpreted  God's  dealings  with  him. 

13.  &o  that  viy  bonds  became  manifest  in  Christ — 
\Yhat  became  manifest  to  all  was  that  Paul  was  in  bonds 
for  Christ's  sake,  and  not  only  this,  but  that  Christ  was 
imprisoned  with  him,  because  Christ  was  in  him  and  he 
was  in  Christ.  Paul  w^as  ever  setting  forth  the  truth  of 
the  Christian's  oneness  with  Christ,  and  those  who 
visited  him  in  his  coniinement,  as  well  as  the  soldiers 
who  guarded  him,  as  one  by  one  they  were  chained  to 
him,  were  so  indoctrinated  by  him  that  they  were 
impressed  with  the  fact  that  what  he  taught  them  w^as  no 
wild  fancy,  but  a  living  reality.  All  came  to  understand 
that  Paul  was  suffering  hardship  for  the  Gospel,  and  for 
no  other  reason.  Ostensibly,  as  witnessed  by  his  chain, 
he  was  a  malefactor,  as  he  said  to  Timothy  in  writing  to 
him.  But  to  all  who  became  acquainted  with  him,  it  was 
manifest  that  he  was  not  an  evil-doer.  And  so  far  from 
being  cast  down  by  the  indignity  which  was  put  upon 
him,  he  even  gloried  in  it,  because  the  very  hardship 
which  he  was  enduring  only  served  to  bring  him  into 
closer  companionship  with  Christ.  His  happiness  was 
so  real  that  it  could  not  be  concealed,  and  the  secret  of  it 
he  could  not  keep  to  himself.  His  bonds  were  most 
blessed  JDonds,  because  they  w^ere  bonds  in  Christ.  The 
consequence  was  that  others  came  to  see  this,  and  Paul's 
Saviour  became  theirs  also. 

througJiout  tJie  icliole  i)Ycetorian  guard, — The  imperial 
guard  at  Eome  consisted  at  first  of  10,000  selected 
troops,  and  was  afterwards  increased  to  16,000.  The 
Emperor  Augustus  organised  it,  and  his  successor 
Til:>erius  established  it  in  the  fortified  camp  where  it  was 
at  the  time  of  Paul's  imprisonment.  This  body  of  troops 
was  Paul's  immediate  parish  during  the  two  years  that 
he  spent  there,  and  his  wide  opportunity  of  evangelising 
was  improved  to  the  utmost  as  one  after  another  of  the 
soldiers  of  the  guard  was  placed  over  him.  This  im- 
prisonment  was   far   from    being   rigorous,    as    he   was 

[   17    ]  B 


CH.  I.  V.  13.]  NOTES. 

permitted  to  live  in  bis  own  hired  dwelling  within  the- 
military  camp,  and  to  receive  all  that  went  in  unto  him. 
There  his  time  was  spent  in  preaching  the  kingdom  of 
God,  and  teaching  the  things  concerning  the  Lord  Jesus 
Christ.  This  he  did  with  all  boldness,  none  forbidding 
him. 

and  to  all  the  rest ; — Through  the  soldiers  who  came 
in  contact  with  him,  and  especially  through  those  of  them 
who  by  his  ministry  became  Christians,  and  also  through 
the  Christian  residents  of  Eome  who  visited  him,  he- 
became  well  known  throughout  the  entire  city ;  and  that 
which  was  everywhere  shown  concerning  him  was 
precisely  that  which  he  desired  to  have  manifested  (for 
by  it  the  Gospel  of  salvation  through  Christ  was  publish- 
ed), namely,  that  he  was  a  prisoner  in  Christ ;  a  prisoner 
indeed,  but  seen  to  be  most  highly  honored  in  having  the 
privilege  of  suffering  in  union  with  One  who  endured  the 
cross  for  him. 

14.  and  that  most  of  the  brethren  in  the  Lord, — It  is 
worth  while  in  passing,  to  notice  how  Paul  speaks  by 
implication  concerning  the  minority  of  the  Christian 
community  in  Eome.  That  minority  consisted  of  the 
Judaizers,  who  were  seeking  to  hinder  and  destroy  bis- 
work,  by  denying  that  he  was  an  apostle,  and  so  virtually 
excluding  him  as  a  Christian  teacher.  He  still  reckoned 
them  as  brethren,  though  grievously  erring  ones,  and  not 
worthy  to  be  counted  as  such.  Eather,  however,  than 
exclude  them  altogether  from  the  Christian  fraternity,  he- 
prefers  to  imply  that  they  too  may  be  regarded  in  some 
sense  as  brethren,  by  speaking  of  those  who  were  true 
as  the  greater  number  of  the  brethren;  though  after- 
wards in  this  letter  (iii.  2)  he  does  not  hesitate  to 
characterise  these  same  persons  as  dogs,  evil-workers, 
and  the  concision,  as  he,  without  mentioning  them  more 
particularly,  warns  his  Gentile  brethren  against  them. 
Here  we  behold  most  distinctly  a  beautiful  picture  of 
Paul's  brotherly  feeling  towards  all  who  bore  the  name 
of  Christ. 

bei7ig  confident  through  my  bonds, — The  words  "  in  the 
Lord"  seem  to  belong  to  this  clause,  rather  than  to  the 

[    18   ] 


NOTES.  [CH.  I.  V.  14, 

preceding  one.  If  this  be  the  case,  the  sentence  should 
read  thus  :  "  Being  confident  through  my  bonds  in  the 
Lord."  Paul  in  the  preceding  verse  had  just  said  that 
his  bonds  had  become  manifest  as  bonds  in  Christ,  in 
other  words,  it  had  been  made  clear  that  he  was  a  prisoner 
in  the  Lord.  (See  Eph.  iv.  1.)  It  was  this  character  of 
Paul's  bondage,  this  condition  of  the  prisoner  in  the 
Roman  camp,  that  caused  so  many  of  the  Roman 
Christians  to  wax  confident.  That  the  apostle  was  full 
of  joy  and  strength  was,  they  saw,  due  to  the  fact  that 
Christ  was  in  him  strengthening  him,  cheering  him,  and 
so  working  in  him  mightily.  Paul's  doctrine  of  the 
"  mystical  union  "  was  proved  before  their  eyes  to  be  no 
mere  myh. 

are  more  abundantly  bold  to  speak  the  ivord  of  God 
without  fear. — Seeing  the  courage  of  Paul,  and  knowing 
the  cause  of  it,  they  too  became  courageous.  They  w^ere 
exceedingly  stimulated  by  w4iat  they  saw  him  to  be,  and 
they  spoke  the  Word  of  God  fearlessly.  "  The  sight  of  the 
apostle  inspired  them  with  his  own  heroism.  It  might 
have  been  feared  that  his  bonds  w^ould  make  his  friends 
more  wary,  lest  they  should  incur  a  similar  fate  ;  but  so 
far  from  such  an  ignoble  result,  there  was  a  positive 
revival  of  courage  and  zeal  among  them  ;  their  labors 
multiplied  in  number,  and  increased  in  boldness,  and 
thus  the  apostle's  circumstances  had  resulted  rather  to 
the  furtherance  of  the  Gospel." — Eadie. 

15.  Some  indeed  loreach  Christ  even  of  envy  and 
strife  ; — These  were  the  Judaizing  teachers,  who  were 
envious  of  Paul's  success  in  evangelising  among  the 
Gentiles,  and  who  manifested  a  bitter  spirit  of  partisan- 
ship. Their  efforts  were  put  forth  in  favor  of  circum- 
cision, and  consequently  against  Paul  as  a  subverter  of 
divinely  instituted  rites  and  customs. 

and  some  also  of  good  luill  : — This  good  will  had  special 
reference  to  Paul.  It  recognised  that  he  was  a  divinely 
appointed  apostle,  and  that  those  who  had  been  ])rought 
to  Christ  by  him  were  seals  of  his  apostleship.  It  mani- 
fested the  fullest  sympathy  for  him  in  his  toils  and  in  his 
trials.     Those  who  w^ere  his  friends  and  fellow-workers 

[   19  ] 


CH.  I.   V.  15.]  NOTES. 

were,  as  we  have  seen,  largely   in  the  majority.     (See 
verse  14.) 

16.  the  one  do  it  of  love,  knowing  that  I  am  set  for 
the  defence  of  the  gospel ; — The  apostle  goes  on  to  men- 
tion the  motives  with  which  the  two  parties  preached 
Christ,  and  the  relations  towards  him  in  which  they  stood 
respectively.  The  one  party  were  prompted  by  love. 
Love  to  Christ,  and  love  to  all  men,  was  with  them  the 
ruling  motive.  And  with  reference  to  the  apostle,  they 
had  truth  on  their  side,  being  fully  persuaded  that  he 
had  been  divinely  appointed  to  do  the  work  which 
ill  spite  of  all  difficulties  and  in  the  face  of  the  virulent 
opposition  which  had  risen  up  against  him  he  was 
doing  so  successfully.  These  dealt  truly  with  the 
Gospel,  because  they  were  "  speaking  truth  in  love." 
(See  Eph.  iv.  15.) 

17.  but  the  other  proclaim  Christ  of  faction, — The 
marginal  reading  sets  forth  the  character  of  this  party 
with  unhesitating  distinctness,  characteristic  of  Paul. 
This  reading  is,  *'  hut  they  that  are  factious  proclaim 
Christ."  The  primarj^  object  of  these  preachers  was 
to  raise  up  a  party  against  the  apostle,  and  by  doing 
this  to  strengthen  their  opposition  to  him.  While  the 
one  party  were  worthy  heralds  of  the  truth,  the  other, 
acting  from  partisanship,  were  only  empty  proclaimers 
of  the  Gospel.  Their  message  was  vitiated  by  their 
motive,  and  so  there  was  an  element  of  contradiction 
between  the  truth  which  they  uttered  in  preaching 
Christ,  and  the  incentives  which  actuated  them  in  their 
work.  In  II  Cor.  xi.  13,  these  preachers  who  tried  to 
undo  the  work  of  Paul,  are  thus  described  :  "  Such  men 
are  false  apostles,  deceitful  workers,  fashioning  them- 
selves into  apostles  of  Christ." 

not  sinccrelu, — Their  preaching  of  Christ  was  charac- 
terised by  impureness  of  principle  and  sordidness  of  pur- 
pose. Their  teaching  was  to  the  end  that  those  who 
accepted  Christ  and  were  at  the  same  time  circumcised, 
could  make  a  fair  show  in  the  flesh,  and  escape  persecution 
for  the  cross  of  Christ ;  for  the  antagonism  of  the  Jews 
against  Christians  was  largely  due  to  the  fact  that  the 

[    20  ] 


NOTES.  [CH.  I.  V.   17. 

Gospel  as  preached  by  Paul  meant  the  abolition  of  those 
Mosaic  rites  which  under  the  new  dispensation  had  been 
superseded. 

thinking  to  raise  2ip  affliction  for  me  in  my  bonds. — "  To 
make  my  chains  gall  me,"  is  a  phrase  by  which  Dr. 
Lightfoot  forcibly  expresses  the  apostle's  meaning.  How 
unworthy  of  the  professed  followers  of  Christ  was  such 
conduct  !  Says  Dr.  Eadie,  "  They  did  God's  work  in  the 
devil's  spirit."  Chrysostom,  concerning  their  malevolent 
activity,  exclaims,  "  O,  the  cruelty !  O,  the  devilish 
energy  !"  "  The  race  of  such  workers  did  not  become 
extinct  with  the  expiration  of  the  apostolic  era,  for  Calvin 
bad  occasion  to  write  feelingly  thus  :  "  Paul  assuredly 
says  nothing  here,  which  I  mj'self  have  not  experienced. 
For  there  are  men  living  now  who  have  preached  the 
Gospel  with  no  other  design,  than  to  gratify  the  rage  of 
the  wicked  by  persecuting  pious  pastors."  Has  the  gener- 
ation of  such  ecclesiastical  agents  yet  altogether  ceased  ? 

18.  Wliat  then  ? — The  apostle  raises  this  question  in 
order  that  by  answering  it  he  may  show  how  his  opposers 
had  been  foiled  in  their  attempts  to  make  void  his  claim 
to  a  special  apostleship,  and  how  during  the  long  con- 
tinuance of  the  deprivation  to  which  he  had  by  his  im- 
prisonment been  subjected,  and  how  in  spite  of  all  the 
obstacles  which  it  had  encountered,  God's  work  had 
greatly  prospered. 

only  that  in  every  icay,  ichether  in  2)i'etence  or  in  truth, 
Christ  is  proclaimed; — Whatever  means  the  Judaizers  had 
used  in  opposing  Paul,  and  from  whatever  motives  they 
had  wrought,  there  had  resulted  from  all  their  factious 
endeavors  only  this,  that  Christ  had  been  and  continued 
to  be  proclaimed  as  the  Heaven-sent  Saviour.  In  the 
promulgation  of  the  Gospel  by  the  Judaizers,  Christ  had 
never  been  spoken  against.  The  true  Messiahship  of 
Jesus  of  Nazareth  had  never  been  impugned.  Nor,  in 
spite  of  all  that  had  been  said  against  Paul  himself  had 
his  traducers  succeeded  in  inflicting  any  permanent  injury 
upon  his  character  or  his  claims  as  an  apostle. 

and  therein  I  rejoice,  yea,  and  will  rejoice. — Well  might 
the  apostle  in  this  letter  to  the  Philippiaiis  exhort  them 

[   21  ] 


CH.  I.  V.  18.]  NOTES. 

thus  :  "  Eejoice  in  the  Lord  always  :  again  I  will  say, 
Eejoice."  Wonderful  indeed  w^as  it  that  the  work  of 
the  devil,  and  his  emissaries  the  Judaizers,  should  cause 
such  joy  to  God's  persecuted  servant. 

19.  For  I  knoio  that  this  shall  turn  out  to  my  salva- 
tion,— The  end  was  not  yet ;  but  the  apostle  had  good 
reason  to  be  assured  that  God  would  in  the  future,  as  in  the 
past,  care  for  his  own  cause  and  protect  his  bondservant. 

through  your  stcpplication  and  the  supphj  of  the  Spirit 
of  Jesus  Christ, — -The  apostle  felt  no  disposition  to  remain 
a  merely  passive  instrument  through  whom  God  might 
work  out  his  own  gracious  designs.  On  the  contrary  he 
felt  deeply  the  necessity  of  doing  himself  what  in  this 
very  Epistle  (ii.  12.  13)  he  exhorted  the  Philippians 
to  do  for  themselves,  namely,  the  necessity  of  working 
out  his  own  salvation  with  fear  and  trembling,  knowing 
at  the  same  time  that  it  was  God  w4io  worked  in  him 
both  to  will  and  to  work,  for  his  good  pleasure.  Circum- 
stances will  not  of  themselves  turn  out  to  any  one's 
salvation.  But  God  will  make  any  and  all  circumstances 
work  together  for  our  good,  if  we  ourselves  work 
together  with  God. 

Paul  valued  most  highly  the  prayers  of  his  fellow- 
Christians  on  his  behalf.  The  prayers  of  the  Philippian 
Church  and  of  other  Churches,  at  this  crisis  of  his  career 
must  have  been  an  unspeakable  solace  and  support  to 
him,  while  they  for  him,  as  well  as  he  for  himself,  sought 
at  the  throne  of  grace  what  he  most  needed — the  constant 
and  bountiful  supply  of  the  Spirit  of  Jesus  Christ. 

20.  according  to  my  earnest  expectation  and  hope, — The 
one  Greek  word  here  translated  "  earnest  expectation"  is 
found  only  in  one  other  place  in  the  New  Testament,  viz., 
in  Eomans  viii.  19,  where  the  same  writer  speaks  of  the 
earnest  expectation  of  the  creation  as  waiting  for  the 
revealing  of  the  sons  of  God.  It  therefore  expresses  the 
sense  of  eager  longing.  The  apostle  eagerly  longed  to 
see  the  issue  of  his  present  trial ;  and  in  this  state  of  mind 
his  hope  could  be  no  other  than  a  confident  hope,  a  hope 
w^hich  he  himself  described  in  his  letter  to  the  Eomans 
(ch.  V.  5),  as  a  hope  that  "  putteth  not  to  shame." 

[    22    ] 


NOTES.  [CH.  I.  V.  20. 

that  in  nothincj  shall  I  be  imt  to  shame, — That  when 
the  test,  whatever  it  may  be,  by  which  my  faith  and  hope 
are  to  be  proved,  shall  be  applied,  I  may  not  be  found 
false  to  the  name  I  bear,  or  to  the  Gospel  which  I  have 
preached  to  others. 

but  that  ivltJi  all  boldness,  as  alioaijs,  so  voiu  also  Christ 
shall  he  magnified  in  mi/  body, — The  Christian  boldness 
of  speech  and  action  which  the  apostle  hoped  he  would, 
be  enabled  to  manifest  in  the  crucial  experience  which 
he  anticipated,  could  be  only  that  boldness,  coupled  with 
■quiet  confidence,  with  which  Christ  by  his  grace  would 
endue  him,  for  he  trusted  that  Christ  would  be  magnified 
in  him.  It  seems  clear  that  the  apostle  looked  forward 
to  bodily  suffering  as  a  possibility,  or  perhaps  more  likely 
as  a  probability  ;  and  so  he  made  special  mention  of  his 
body — that  part  of  him,  which  equally  with  his  spirit, 
possessed  membership  in  Christ,  and  was  a  temple  of  the 
Holy  Spirit. 

The  apostle  in  writing  to  the  Corinthians  (I  Cor.  vi. 
19,  20)  had  specially  emphasised  the  truth  that  God 
•ought  to  be  glorified  in  the  body  of  the  believer  in  Christ. 
In  this  passage  in  the  Eevised  Version  the  words,  "and 
in  your  spirit,  which  are  God's,"  are  omitted,  as  not  be- 
longing to  the  text.  As  therefore  the  passage  ends  with 
the  words,  "Therefore  glorify  God  in  your  body,"  emphasis 
is  placed  upon  the  body. 

whether  by  life,  or  by  death. — To  the  Eomans  Paul  had 
■said,  *'  Whether  we  live,  we  live  unto  the  Lord ;  or 
whether  we  die,  we  die  unto  the  Lord  :  whether  we  live 
therefore,  or  die,  we  are  the  Lord's."  It  was  therefore  in 
accordance  with  his  own  teaching,  that  he  expressed  the 
confident  hope  with  reference  to  himself  that  whether  he 
lived  or  died,  God  would  be  glorified  in  him. 

2L  For  to  me  to  live  is  Christ, — The  complete  identi- 
fication of  the  believer  in  Christ  with  his  Lord  is  the 
truth  which  Paul  realised,  and  expressed  in  these  words. 
^\^e  may  learn  what  is  here  meant,  by  a  reference  to  Gal. 
ii.  20,  where  the  apostle  says,  "  I  have  been  crucified  with 
'Christ,  and  it  is  no  longer  I  that  live,  but  Christ  liveth  in 
me." 

[    23    ] 


€H.  I.  V.  21.]  NOTES. 

Often  when  we  are  going  about  among  the  villages  in 
India,  the  children  who  see  us  coming,  cry  out,  "  Isa 
Masih  !  "  (Jesus  Christ !)  This  is  because  the  name  of 
our  Saviour  is  so  often  mentioned  in  our  preaching. 
They  have  learned  so  little  about  iis  that  they  do  not  even 
know  our  names,  but  when  they  see  us,  at  once  the 
Name  which  they  have  so  often  heard  from  us  comes 
to  their  lips,  and  they  shout,  "  Isa  Masih  !  Isa  Masih  !  " 
Would  not  those  who  were  acquainted  with  the  apostle 
Paul,  who  understood  his  character,  who  were  eye- 
witnesses of  the  life  which  he  lived,  who  listened  to  the 
words  which  he  spoke,  or  heard  him  pray,  be  likely  to  be 
reminded  of  Christ  himself  when  they  saw  him  ?  How 
could  it  be  otherwise,  when  he  was  so  Christ-like,  and 
when  he  could  say,  "  To  me  to  live  is  Christ  ?  " 

A  boy  in  our  mission  school  at  iVllahabad  when  asked 
by  his  teacher  to  give  the  meaning  of  these  words  in  the 
Bible  lesson — "  Enoch  walked  with  God,"  answered,  "  It 
means  to  walk  as  Mr.  Wray  walks/'  Mr.  Wray  was  one 
of  our  missionaries  at  that  time,  one  who  could  not  speak 
Hindustani  very  fluently,  but  he  lived  the  life  of  Christ, 
and  so  preached  the  Gospel  most  effectively.  He  was 
known  and  read  of  all  as  a  God-like,  Christ-like  man. 

Dr.  Eadie,  in  his  excellent  commentary  on  Philippians, 
asks,  "May  not  the  words  of  Paul,  'To  me  to  hve  is 
Christ,'  be  thus  expanded — the  preaching  of  Christ  the 
business  of  my  life  ;  the  presence  of  Christ  the  cheer  of 
my  life  ;  the  image  of  Christ  the  crown  of  my  life  ;  the 
spirit  of  Christ  the  life  of  my  life ;  the  love  of  Christ  the 
power  of  my  life  ;  the  will  of  Christ  the  law  of  my  life  ; 
and  the  glory  of  Christ  the  end  of  my  life  ?  Christ  was 
the  absorbing  element  of  his  life.  If  he  travelled,  it 
was  on  Christ's  errand  ;  if  he  suffered,  it  was  in  Christ's 
service  ;  when  he  spoke,  his  theme  was  Christ ;  and  when 
he  wrote,  Christ  filled  his  letters."  Such  indeed  was  the 
life  of  Paul.  His  life  was  a  commentary  upon  his  words — 
"  To  me  to  live  is  Christ." 

and  to  die  is  gain. — As  far  as  life  vras  concerned,  it 
would  be  gain  for  Paul  to  die.  He  would  not  cease  to 
live  when  he  died,  for  the  life  which  is  hid  with  Christ  in 

[    21    ] 


NOTES.  [CH.  I.  r.  21. 

God  can  never  end.  "I  came,"  said  Jesus,  "  that  they 
(my  sheep)  may  have  life,  and  may  have  it  abundantly  " 
(or,  *' may  have  abundance  of  it").  The  abundance  of 
Ufe  is  enjoyed  in  heaven  as  it  cannot  be  in  this  world. 
"  In  thy  presence  is  fulness  of  joy;  in  thy  right  hand 
there  are  pleasures  for  evermore."  Ps.  xvi.  11.  To  come 
into  possession  of  this  abundance  of  life  makes  it  infinite 
gain  for  the  believer  in  Christ  to  die.  As  far  as  knowl- 
edge was  concerned,  it  would  also  be  gain  for  Paul  to  die. 
It  was  he  who  said,  "  Now  we  see  in  a  mirror,  darkly 
(or,  in  a  riddle)  ;  but  then  face  to  face  :  now  I  know  in 
part  ;  but  then  shall  I  know  even  as  also  I  have  been 
known  (known  fully)  :"  I  Cor.  xiii.  12.  It  would  be  gain 
for  Paul  to  die,  because  his  conflict  with  the  devil  and  sin 
would  then  be  at  an  end.  In  this  world  while  serving 
Christ  and  battling  with  the  powers  of  evil,  Christ  was  in 
Paul  the  hope  of  glory  (Col.  i.  27),  and  he  was  in  Christ 
an  heir  of  glory  (Eom.  viii.  17).  It  would  be  gain  for  him 
to  die,  because  then  his  hope  of  glory  would  be  realised 
in  fruition,  and  he  would  then  come  into  the  possession 
of  his  inheritance  as  an  heir  of  God  and  a  joint-heir 
with  Christ.  How  blessed  would  he  be,  when  Christ's 
prayer  for  him  would  be  answered  by  his  introduction 
into  that  glory  which  was  Christ's  before  the  foundation 
of  the  world,  and  when  he  would  be  made  to  realise 
that  it  was  all  his  as  much  as  it  was  Christ's,  because 
he  was  Christ's  and  Christ  was  his,  and  that  it  would 
be  his  own  eternal  possession,  because  Christ  and  he 
would  remain  for  ever  one  and  inseparable  ! 

22.  But  if  to  live  in  the  flesh, — if  this  shall  bring  fruit 
from  my  tcork, — This  is  the  translation  of  the  American 
Eevisers.  In  the  English  Eevision,  the  translation  is, 
"  But  if  to  live  in  the  iiesh, — if  this  is  the  fruit  of  my 
work."  The  Authorised  Version  is,  "  But  if  I  live  in  the 
flesh,  this  is  the  fruit  of  my  labor."  These  different 
readings  are  attempts  to  bring  out  the  meaning  of  the 
Greek  in  a  translation ;  but  the  sense  of  the  original 
cannot  be  clearly  expressed  without  the  employment  of 
a  paraphrase.  The  literal  rendering  of  the  latter  clause, 
which  consists  of  four  Greek   words,  would  be,  "This  to 

[   25    ] 


CH.   I.   V.  22.]  NOTES. 

me  is  fruit  of  work."  But  this  needs  explanation.  The 
whole  clause  may  be  paraphrased  thus,  '  But  if  to  live 
longer  in  the  flesh  be  my  lot,  this  for  me  will  mean  fruit 
of  work,  more  work  for  Christ,  and  consequently  more 
fruit.'  An  extension  of  life  would  give  further  oppor- 
tunity to  serve  Christ,  and  this  service  would  not  be 
without  results  to  the  glory  of  God,  nor  without  reward  to 
his  servant. 

tlien  what  I  shall  choose  I  know  not. — As  suggested  by 
the  American  revisers,  this  might  be  put  in  the  form  of 
question  and  answer,  thus — then  what  shall  I  choose  ? 
I  know  not. 

23.  But  I  am  in  a  strait  hetioid  the  tico,  having  the 
desire  to  depart  and  be  with  Christ ;  for  it  is  very  far 
better. — On  the  one  side  the  apostle  viewed  the  advantage 
of  living  longer  in  this  world,  for  the  sake  of  the  oppor- 
tunity he  would  have  of  doing  more  here  for  Christ  and 
his  blood-bought  Church  ;  and  on  the  other  hand  the 
attraction  of  being  with  Christ  in  glory  presented  itself. 
To  die  would  be  "to  leave  the  imperfect  society  of  earth 
for  the  nobler  fellowship  of  the  skies  ;  to  pass  from  service 
involving  self-denial,  tears,  and  suffering,  to  the  crown 
which  cannot  fade  ;  to  rise  above  the  process  of  discipline, 
involving  constant  watchfulness  and  prayer,  to  a  perfect 
assimilation  to  his  Divine  Master." — Eadie.  To  depart 
and  be  with  Christ  would  be  very  far  better,  because  it 
would  be  the  siimmum  bonum  of  existence.  In  II  Cor.  iv. 
17,  the  apostle  when  contrasting  the  fleeting  character  of 
temporal  things  with  the  realities  of  eternity,  labors  to 
express  the  thought  with  which  the  inspiration  of  the 
Holy  Spirit  filled  his  contemplative  imagination.  **  Our 
light  affliction,"  says  he,  "which  is  for  the  moment, 
worketh  for  us  more  and  more  exceedingly  an  eternal 
weight  of  glory."  And  in  the  same  connection  he  adds 
this  expression  of  certitude  concerning  the  things  not  yet 
seen,  but  to  be  revealed,  "  We  know  that  if  the  earthly 
house  of  our  tabernacle  be  dissolved,  we  have  a  building 
from  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens."  Is  it  any  wonder  that  Paul  longed  to  depart 
^nd  be  with  Christ '? 

[    26   ] 


NOTES.  [CH.  I.  V.  24. 

24.  yet  to  abide  in  the  fJesli  is  more  needful  for  your 
sa'ke. — Personal  considerations  were  not  to  be  weighed 
against  usefulness  in  the  service  of  others.  Though  as 
far  as  he  himself  was  concerned,  it  would  be  better  by 
far  to  depart  and  be  with  Christ  in  glory,  }et  because 
•Christ  was  also  on  earth  in  those  members  of  his  Body 
w^hich  were  yet  in  the  flesh,  for  their  sakes  and  for 
'Christ's  sake  he  was  not  only  willing,  he  even  preferred 
to  abide  here  for  a  longer  season.  It  was  a  privilege 
w^iich  only  this  life  afforded  to  minister  to  the  spiritual 
needs  of  those  for  whom  Christ  died,  and  as  the  apostle 
wrote  this  letter  his  heart  went  out  to  his  dearly  loved 
brethren  in  Christ  in  Philippi,  and  he  longed  to  be  of 
further  service  to  them  before  he  died. 

25.  And  having  tJiis  confidencf^,  I  'knoir  that  I  shall 
abide,  yea,  and  abide  witJi  you  all,  for  your  ijrofjress  and 
joy  in  the  faith ; — The  confidence  which  the  apostle 
speaks  of  possessing,  was  the  persuasion  which  he  had 
that  his  abiding  longer  in  the  flesh  would  be  profitable  to 
his  brethren.  When  Paul  said,  "  J  know  that  I  shall 
abide,  yea,  and  abide  with  you  all,"  he  did  not  perhaps 
mean  that  he  spoke  with  prophetic  certitude,  but  that  he 
possessed  a  strong  personal  conviction  as  to  the  course 
which  events  would  take.  It  was  not  simply  that  he 
might  enjoy  fellowship  with  his  brethren  that  Paul 
desired  to  abide  longer  with  them,  but  that  he  might  be 
useful  to  them  in  promoting  their  advancement  in  the 
divine  life,  and  their  joy  in  the  Christian  faith.  To  know 
what  Paul  desired  on  behalf  of  his  brethren,  w^e  have 
only  to  look  at  his  pravers  for  them.  See  Eom.  xv.  13  ; 
Eph.  i.  16-20  ;  Col.  i."^  9-11.  Nothing  more  distinctly 
indicates  progress  in  the  Christian  life  than  joyousness 
in  believing  and  resting  in  Christ.  How  often  in  the 
Psalms  we  find  the  petition  offered  that  Jehovah  would 
make  his  face  to  shine  upon  his  servant.  And  w^hen  in 
answer  to  prayer  God's  favor  is  thus  bestowed,  ought 
not  his  servant's  face  to  shine  in  response  to  the  favor 
which  shines  upon  him  from  above  ?  When  Paul  pointed 
out  to  the  Galatians  what  the  fruit  of  the  Spirit  is,  in  his 
•enumeration    of   particulars  he  puts  down   love    at  the 

[   27    ] 


CH.  I.  V.  25.]  NOTES. 

head  of  the  list,  and  next  mentions  joy.  In  that  wonder- 
fully comprehensive  supplication  for  the  Roman  Chris- 
tians, recorded  in  his  letter  to  them  (ch.  xv.  13),  the 
apostle  prayed  that  the  God  of  hope  would  fill  them  with 
ail  joy  and  peace  in  believing,  and  this  was  to  the  end 
that  they  might  abound  in  hope,  in  the  power  of  the 
Holy  Spirit.  And  in  this  epistle  to  the  Philippians,  the 
key-note,  as  Dr.  Lightfoot  observes,  is  joy.  At  the 
beginning  of  his  letter  the  apostle  told  the  Philippians 
that  the  supplication  whjch  he  was  constantly  making 
for  them  was  made  loith  joy.  In  the  third  paragraph 
(ch.  i.  18),  he  wrote,  **  I  rejoice,  yea,  and  will  rejoice'' 
In  the  fourth  paragraph  (ch.  ii.  2),  he  said  to  them, 
"  Fulfil  ye  my  joy  J'  A  little  further  on  (ch.  ii.  17,  18),. 
he  said,  "  I  joy  and  rejoice  with  you  all :  and  in  the  same 
manner  do  ye  also  joy  and  rejoice  with  me."  In  the  next 
paragraph  he  speaks  of  sending  to  them  Epaphroditus, 
that  when  they  see  him  again,  they  may  rejoice,  and  he. 
tells  them  to  receive  him  in  the  Lord  with  all  joy.  In 
the  middle  of  the  epistle  (ch.  iii.  1),  he  wrote,  "  My 
brethren,  rejoice  in  the  Lord,"  and  shortly  after,  he 
prefaced  an  exhortation  to  them  with  the  words,  '*  My 
brethren  beloved  and  longed  for,  my  joy  and  crown." 
Again  before  he  closed  his  letter,  he  exhorted  them  thus, 
"  Bejoice  in  the  Lord  always  ;  again  I  will  say  Bejoice. 
And  yet  once  more  before  he  reached  the  end  of  his- 
epistle  he  said  to  them,  "  I  rejoice  in  the  Lord  greatly." 
When  we  remember  that  this  letter  was  dictated  by  one 
whose  hand  was  bound  with  a  chain  in  a  prison,  albeit 
that  prison  was  his  own  hired  dwelling  in  the  Eoman 
camp,  truly  wonderful  it  is  for  the  tone  of  joy  that  is- 
heard  all  through  it. 

26.  that  your  glorying  mail  abound  in  Christ  Jesus  in 
me  through  my  presence  tcith  you  again. — None  would 
rejoice  more  than  the  Philippian  Christians  on  account 
of  Paul's  being  set  at  liberty.  The  proper  sphere  of 
their  glorying,  should  the  apostle  be  restored  to  them,  is,, 
however  pointed  out.  They  should  not  glory  in  him 
except  as  they  gloried  in  Christ  Jesus  in  him.  Then 
their  glorying  might  abound.    "  He  that  glorieth,  let  him 

[    28    ] 


NOTES.  [CH.  I.  V.  26. 

glory  in  the  Lord,"  wrote  Paul  to  the  Corinthians.  I  Cor. 
i.  31.  That  the  Philippian  Church  was  privileged  to 
enjoy  again  the  presence  of  the  apostle  seems  certain 
from  I  Tim.  i.  3,  if  as  is  probable  the  letters  to  Timothy 
are  of  a  later  date  than  the  epistle  to  the  Philippians, 
being  written  during  the  period  of  the  apostle's  second 
captivit5^  The  Dean  of  Gloucester  in  the  New  Testament 
Commentary  for  English  Headers,  says,  "  Some  time  after 
the  tirst  imprisonment  at  Rome,  and  consequently  beyond 
the  period  included  by  St.  Luke  in  the  Acts,  St.  Paul 
must  have  left  Timothy  behind  at  Ephesus,  while  he 
pursued  his  journey  towards  Macedonia."  Again,  Dr. 
•T.  H.  Bernard,  in  his  Commentary  on  the  Pastoral 
Epistles  in  the  Cambridge  Greek  Testament  Series,  says, 
"  The  Pastoral  Epistles  do  not  fit  into  the  life  of  St.  Paul 
as  recorded  in  the  Acts  of  the  Apostles.  They  presuppose 
a  period,  of  activity  subsequent  to  the  imprisonment  in 
Rome  mentioned  by  St.  Luke.  They  indicate  certain 
events  in  his  life  which  are  not  mentioned  and  for  which 
no  room  can  be  found  in  the  Acts.  I  Timothy  and  Titus 
tell  us  of  missionary  enterprise  of  w^hich  we  have  no 
record  in  that  book,  so  that  they  imply  his  release  from 
his  (tirst)  captivity." 

27.  Only — "  The  adverb  '  only '  at  the  beginning  of  this 
verse  gives  oneness  to  the  advice  which  follow^s,  placing 
it  by  itself  in  solitary  prominence."  Its  force  may  be 
thus  brought  out :  Whatever  may  befall  me,  whether  I 
live  or  die,  this  one  thing  alone  look  to,  I  pray  you. 

let  your  manner  of  life  he  worthy  of  the  (jospcl  of 
Christ  : — The  marginal  reading  of  the  Revised  Version  is, 
"Behave  as  citizens  w^orthily."  It  behooved  them  all  as 
citizens  of  the  City  of  God,  and  born  from  above,  to 
manifest  such  conduct  as  w^ould  be  consonant  wnth  their 
high  calling  as  children  of  God,  and  with  the  spirit  of 
the  Gospel  of  God  which  they  professed  to  obey.  The 
metaphor  employed  by  the  apostle  in  the  use  of  the  verb 
translated  'behave  as  citizens'  would  strike  the  Philip- 
pians with  great  force,  since  Philippi  enjoyed  the  distinc- 
tion of  being  a  Roman  colony,  and  Roman  citizenship 
was  something  in  w^hich  those  who  wej'e  privileged  to 

[    29   ] 


CH.  I.  V.  27.]  NOTES. 

possess  it  greatly  prided  themselves.  The  use  of  this- 
word  by  Paul  would  give  added  emphasis  to  his  exhorta- 
tion, from  the  fact  that  he  himself,  a  Eoman  citizen,  was 
writing  to  them  from  the  imperial  capital.  The  apostle- 
desired  them  to  feel  that  the  possession  of  heavenly 
citizenship  by  them  w^as  an  infinitely  greater  honor  than 
any  earthly  privilege  ot  rank  could  possibly  be,  and  he 
w^ished  them  to  show  their  appreciation  of  it  by  living  as- 
those  whose  citizenship  is  in  heaven  should  do. 

that,  loliether  I  come  and  see  you  or  he  absent,  I  may 
hear  of  your  state,  that  ye  stand  fast  in  one  spirit,  icitli 
one  soul  striving  for  the  faith  of  the  gospel; — Here  the 
figurative  reference  is  to  the  combats  which  were 
witnessed  in  the  Roman  amphitheatre.  The  Christian 
life  is  represented  as  a  conflict,  and  the  apostle  exhorts- 
the  Philippian  Christians  to  hold  their  ground  against  all 
adversaries.  He  addresses  them  not  as  individuals,  but 
as  a  community  having  a  common  interest  to  defend,  and 
he  exhorts  them  to  show  a  united  front  to  their  opposers..' 
Since  their  vital  union  in  Christ  bound  them  together  in 
closest  bonds,  the  apostle  could  well  urge  them  to  stand 
firm  in  one  spirit,  and  to  strive  with  one  soul  against 
their  common  enemies.  He  desired  to  see  them,  or  hear 
of  them,  if  he  should  not  have  the  privilege  of  seeing  them, 
as  an  unbroken  phalanx  arrayed  on  the  side  of  the 
Gospel,  not  only  contending  for  the  faith  of  the  Gospel, 
but  also  in  entire  unison  icitli  the  faith  of  the  Gospel. 
An  exhortation  thus  worded  would  doubtless  have  in  a 
high  degree  the  effect,  \vhich  Paul  desired,  of  putting  the 
Philippian  Church  upon  its  mettle,  as  it  would  help  them 
to  realise  the  position  which  they  should  take  up  and 
maintain.  The  apostle  exhorted  the  Ephesians  in  like 
manner,  but  using  metaphors  of  a  different  kind,  which 
would  doubtless  be  as  effective  in  their  case,  as  those 
were  which  he  employed  in  writing  to  the  Philippians. 
SeeEph.  vi.  ]0— 17. 

28.  And  in  nothing  affrighted  by  the  adversaries: — The 
definite  article  here  used  pointed  to  the  adversaries  of  the 
church  in  Philippi  not  only  as  real,  but  as  w^ell-knowm 
personages.     These   enemies,   wdiether  Je^vs  or  Pagans, 

[    30   ] 


NOTES.  [CH.  I.  V.  28. 

or  both,  must  have  been  of  a  very  mah'gnant  type,  for 
their  onsets  were  well  calculated  to  terrify  the  less  cour- 
ageous  members  of  the  Christian  community.  Hence 
the  apostle  expressed  the  hope  that  they  would  all  be 
found  standing  their  ground  without  flinching  in  the  least 
in  the  presence  of  their  foes,  however  ferocious  they 
might  appear. 

whicli  is  for  them  an  evident  token  of  i)erdition, — Which 
fearlessness  on  your  part  is  and  will  be  a  clear  indication 
to  them  of  their  impending  destruction.  It  would  seem 
from  the  apostle's  language  that  he  had  heard  of  fearless- 
ness on  their  part  already  displayed,  with  its  accompany- 
ing effect  as  spoken  of  by  him. 

but  of  your  salvation, — By  the  fearlessness  of  Christ's 
people  in  the  face  of  persecution,  a  two-fold  indication 
would  be  given  to  their  adversaries,  namely,  of  their  own 
perdition  on  the  one  hand,  and  of  the  salvation  of  Christ's 
followers  on  the  other. 

and  that  from  Hod  ; — It  would  be  shown  clearly  by  the 
fearlessness  of  God's  people  that  God  was  with  them,  yea 
moreover,  in  them  of  a  truth.  As  Bishop  Moule  well  re- 
marks, the  apostle  does  not  say  that  the  fearless  conduct 
of  the  Philippians  would  logically  prove  the  truth  of  the 
Gospel  to  themselves  or  others.  It  would,  however,  be 
a  practical  indication  of  the  ruin  of  the  foes,  and  of  the 
triumph  of  the  friends  and  defenders  of  the  truth.  The 
more  the  Church  acted  in  the  spirit  of  calm,  united 
decision,  the  more  the  final  issue  of  the  conflict  would  be 
realised. 

29.  because  to  you  it  hath  been  granted  in  the  behalf  of 
Christ,  not  only  to  believe  on  him,  but  also  to  suffer  in  his 
behalf : — Suffering  for  Christ  was  to  be  regarded  not  as  a 
hardship  inflicted,  but  as  a  high  privilege  bestowed,  upon 
them.  Faith  in  Christ  is  a  priceless  gift  of  God  (Eph.  ii.  8), 
and  along  with  this  is  to  be  classed  the  honor  of  being 
allowed  to  sufl'er  on  Christ's  behalf.  It  was  a  mark  of 
special  favor  towards  "a  chosen  vessel,"  when  Christ 
said  to  Ananias  concerning  Saul  of  Tarsus,  "  I  will  show 
him  how  many  things  he  must  suffer  for  my  name's  sake." 
And  there  is  abundant  reason  to  believe  that  the  apostle 

[    31   ] 


CH.  I.  V.  29.]  NOTES. 

Paul  ever  esteemed  it  a  great  and  precious  privilege  to 
sutt'er  with  and  for  his  Lord. 

30.  having  the  same  conflict  whicJi  ye  saio  in  me,  and 
noio  hear  to  he  in  me. — Paul  would  have  them  understand 
that  they  were  now  enlisted  in  the  same  contest  in  which 
they  saw  him  engaged  in  Philippi  on  the  occasion  of  his 
lirst  visit  to  that  city  (see  the  account  of  it  in  Acts  xvi. 
19-40),  and  in  which  he  w^as  then  contending  at  Rome,  as 
this  letter,  and  the  hearer  of  it,  (Epaphroditus)  would 
inform  them. 

CHAPTER  II. 

1.  If  there  is  therefore  any  exhortation  in  Christ, — 
The  words  **  in  Christ"  have  the  same  meaning  here  as 
elsewhere  in  the  epistles  of  Paul.  They  import  the  union 
which  exists  between  Christ  and  those  who  are  his — the 
mystical  union,  as  it  is  called,  for  want  of  a  better  defini- 
tion. The  compact  Greek  phrase,  translated  "exhortation 
in  Christ,"  needs  to  be  expanded  in  English,  in  order  that" 
its  meaning  may  be  clearly  elucidated.  It  may  be  done 
thus, — in  connection  with  the  clause  in  which  it  stands : 
If  on  account  of  your  oneness  in  Christ  there  is  any  ground 
on  w^hich  to  base  an  exhortation.  Dr.  Lightfoot  gives 
the  meaning  in  these  words  :  ''If  your  experiences  in 
Christ  appeal  to  you  with  any  force." 

if  any  consolation  of  lore, — Dr.  Lightfoot  takes  the 
meaning  of  the  Greek  word  translated  "  comfort"  in  the 
Authorised  Version,  and  "  consolation"  in  the  Revised 
Versions,  to  be  rather  "  incentive  or  encouragement,"  and 
there  seems  to  be  good  reason  for  preferring  the  secondary 
to  the  primary  meaning  of  the  Greek  word  in  this  place  ; 
for  in  I.  Thess.  ii.  11.  the  two  Greek  verbs  correspondiog 
to  the  nouns  translated  "  exhortation"  and  "consolation" 
in  the  American  Revised  Version,  are  found  in  conjunc- 
tion, and  are  there  translated  "  exhorting"  and  "encour- 
aging." 

It  may  be  here  remarked  that  if  "  exhortation"  and 
**■  encouragement"  are  correct  renderings  in  Philippians 
ii.  1,  as  we  think  they  are,  then  the  translation  of  the 
same  words  in  I  Cor.  xiv.  3  should  be  "  exhortation  and 

[    32    ] 


NOTES.  [CH.  II.  V,  1. 

encouragement,"  instead  of  "comfort  and  consolation" 
in  the  English  Revised  Version,  and  the  word  "encourage- 
ment" should  take  the  place  of  the  word  "consolation" 
in  the  same  clause  in  the  American  Revised  Version,  in 
which  we  have  alread}^  the  word  "  exhortation"  instead 
of  "  comfort." 

The  meaning  of  the  second  clause  of  the  verse  on 
which  we  are  commenting  may  then  be  expanded  thus  : 
'  If  your  oneness  in  Christ  furnishes  any  incentive  or 
encouragement  to  love  one  another.'  Dr.  Lightfoot  gives 
the  meaning  in  these  words :  "If  love  exerts  any 
persuasive  power  upon  you." 

if  any  felloivsJiii)  of  the  Spirit,— li  here  the  definite 
article  preceded  the  word  sjnrit,  as  is  usually  the  case 
when  the  Holy  Spirit  is  intended,  that  would  indicate 
that  the  Spirit  of  God  was  meant  in  this  place,  but  in  the 
absence  of  the  definite  article  it  is  open  to  the  translator 
to  write  siJirit  rather  than  Sjnrit ;  and  sinrit  rather  than 
the  Siyirit  seems  to  accord  better  with  the  sense  of  the 
passage. 

if  any  tender  mercies  and  comjxcssions , — The  sense  of 
this  clause  seems  to  be,  'If  your  oneness  in  Christ  produces 
any  tender  affections  and  compassionate  yearnings.' 

Thus  by  the  use  of  Four  Ifs  or  Hypotheses  the  apostle 
presented  to  the  Philippians  Four  Facts  or  Reahties  in 
Christian  Experience,  namely  : 

(1)  Their  Oneness  in  Christ. 

(2)  The  Incentive  or  Encouragemet  of  Love,  found 

in  this  Oneness. 

(3)  Fellowship  of  spirit,  caused  by  this  Oneness. 

(4)  Tender  Mercies  and  Compassions,  resulting  from 

this  Oneness. 

2.  make  full  my  joy, — Having  thus  prepared  the  way 
for  an  exhortation,  the  apostle  appealed  to  the  Philippians 
in  these  words  :  "Fulfil  ye  my  joy,"  as  in  the  English 
Revised  Version,  or  "Make  full  my  joy,"  according  to  the 
American  Revised  Version.  The  apostle  had  already  in 
this  letter  made  mention  of  the  joy  with  which  he 
remembered  the  Philippian  Church  in  his  prayers.     He 

[    33    ]  C 


CH.  II.  V.  2.]  NOTES. 

now  exhorts  them  to  help  him  to  an  experience  of 
fulness  of  joy  in  them. 

that  ye  be  of  the  same  mind,  having  the  same  love,  being 
of  one  accord,  of  one  mind ; — In  what  way  they  can  make 
his  joy  in  them  complete  the  apostle  thus  points  out. 
Oneness  in  Christ  he  tells  them  should  cause  them  (1)  to 
think  alike,  to  be  likeminded,  to  have  common  sympa- 
thies ;  (2)  to  have  the  same  love,  a  mutual  love,  to  be 
not  only  of  one  mind  but  of  one  heart ;  (3)  to  be  united 
in  soul,  to  be  entirely  harmonious  in  the  spirit's  deepest 
feelings ;  (4)  to  be  actually  of  one  mind,  to  think  as 
though  their  individual  minds  were  but  one,  and  so  to  be 
absorbed  in  thoughts  one  for  the  other. 

Thus  the  apostle  presented  Four  Fruits  which  should 
be  exhibited  in  the  lives  of  the  Philippians  as  the  pro- 
duct of  their  Oneness  in  Christ. 

(1)  Likemindedness. 

(2)  Mutual  Love. 

(3)  Unison  of  Soul. 

(4)  Oneness  of  Mind,  causing  Self-abnegation. 

These  four  fruits,  it  should  be  observed,  correspond 
to  the  four  facts  or  realities   mentioned  in  the  first  verse. 

The  apostle  having  thus  dextrously  laid  the  foundation 
for  an  exhortation  in  the  presentation  of  four  realities  in 
Christian  experience  ;  and  having  mentioned  the  four 
fruits  which  their  four-fold  experience  should  produce, 
and  thus  cause  his  joy  in  them  to  be  made  full,  proceeds 
with  a  Four- fold  Entreaty  in  the  third,  fourth  and  fifth 
verses. 

3-5.  doing  nothing  through  faction  or  through  vain- 
glory, but  in  loivliness  of  mind  each  counting  other  better 
than  himself ;  not  looking  each  of  you  to  his  oion  things, 
hut  each  of  you  also  to  the  things  of  others.  Have  this 
onind  in  you,  lohich  luas  also  in  Christ  Jesus  : — It  should 
be  noticed  that  the  four  points  of  Paul's  exhortation  cor- 
respond to  the  four  facts  or  realities  of  Christian  experi- 
ence set  down  in  the  first  verse,  and  to  the  four-fold 
fruitage  to  be  expected  from  oneness  in  Christ,  as  set  forth 
in  the  second  verse.     The  Four  Lets  of  the  third,  fourth 

[    34   ] 


NOTES.  [CH.  II.  V.  3-5. 

and  fifth   verses  correspond  to   the  Four  Ifs  of  the  first 
verse.     They  are  as  follows  : — 

(1)  Let  nothing  be  done  through  faction  or  through 
vainglory.  x\t  the  time  when  Paul  wrote  this  letter  he 
was  having  in  Rome  a  painful  experience  of  the  w-orking 
of  faction  among  professed  Christians.  See  Ch.  i.  17.  In 
his  epistle  to  the  Romans  (Ch.  ii.  8)  Paul  says  that  they 
who  are  factious  "  obey  not  the  truth,  but  obey  unright- 
eousness." There  were  such  characters  in  Rome  among 
those  who  called  themselves  Christians.  Those  w4:io  are 
vainglorious  are  essentially  selfish,  and  so  are  given  to 
"  provoking  one  another,"  and  to  "  envying  one  another." 
See  Gal.  v.  26. 

(2)  Let  each  in  lowliness  of  mind  count  other  better 
than  himself.  Those  w^ho  are  "  tenderly  affectioned  one  to 
another,"  will  be  found  "  in  honor  preferring  one  ano- 
ther." See  Rom.  xii.  10.  They  wdll  subject  themselves 
one  to  another  in  the  fear  of  Christ.    See  Eph.  v.  21. 

(3)  Let  each  of  you  look  not  to  his  own  things,  but 
each  of  you  also  to  the  things  of  others.  To  the  Romans 
Paul  wrote  (Rom.  xv.  1,  2j,  "  We  that  are  strong  ought 
to  bear  the  infirmities  of  the  weak,  and  not  to  please  our- 
selves. Let  each  one  of  us  please  his  neighbor  for  that 
which  is  good,  unto  edifying."  "  The  Philippians  w^ere 
not  to  consult  each  his  own  interests,  but  to  cherish 
mutual  sympathy,  and  engage  in  mutual  co-operation. 
They  were  not  to  disregard  their  own  things  on  pre- 
tence of  caring  for  each  other's — for  unless  they  had 
first  cared  for  their  own  things,  they  w^ere  not  quali- 
fied to  care  for  the  things  of  others.  Undue  curiosity 
and  impertinent  meddlings  are  far  from  the  apostle's 
thought,  but  he  requires  a  holy  solicitude  and  warm  fel- 
low-feeling— not  absolute  self-abnegation,  but  a  vivid  sub- 
stantial interest  in  the  spiritual  welfare  of  others.  It  is  not 
myself  alone  or  in  isolation,  as  if  others  did  not  exist,  but 
myself  wdth  them  and  they  with  me,  in  earnest  brother- 
hood and  love.  My  object  must  not  be  simply  to  out- 
strip them  in  religious  attainment,  but  to  bring  them  and 
myself  to  a  higher  stage  of  Christian  excellence.  Though 
love  seeketh  not  her  own,  still  she  has  her  own."    Eadie. 

[   35   ] 


CH.  II.  V.  3-5.]  NOTES. 

(4)  Let  this  mind  be  in  you,  which  \Yas  also  in 
Christ  Jesus.  **Let  this  mind  be  in  you"  (Authorised 
Version),  or  "Have  this  mind  in  you"  (Eevised  Versions), 
refers  back  to  the  fourth  specification — that  ye  be  "  of  one 
mind" — under  the  heading,  "  Make  full  my  joy."  The 
verb  in  different  forms  is  the  same  in  both  places. 

The  Four  Facts  or  Eealities  of  Christian  experience 
mentioned  by  the  apostle,  and  the  Four-fold  Fruitage 
which  he  indicates  as  the  right  result  of  union  with 
Christ,  we  may  now  Imk  together  in  Four  Corollaries  or 
Inferences,  as  follows  : — 

(1)  Oneness  in  Christ,  producing  likemindedness, 
should  cause  in  Christ's  followers  an  entire  cessation  of 
factious  action  and  vainglory. 

(2)  The  Incentive  of  love,  or  Encouragement  to  love 
one  another,  found  in  this  Oneness,  should  produce 
mutual  love  among  all  who  are  Christ's,  so  that  in  low- 
liness of  mind  each  will  count  other  better  than  himself.. 

(3)  The  Fellowship  of  spirit  caused  by  this  Oneness 
should  create  Unison  of  soul,  so  that  no  member  of 
Christ's  Body  will  look  only  to  his  own  things,  but  each 
member  will  look  also  to  the  things  of  his  fellow-members. 

(4)  The  Tender  Mercies  and  Compassions  which 
naturally  grow  out  of  this  Oneness  should  produce  oneness 
of  mind  amoog  the  members  of  Christ,  should  cause  them 
to  have  in  them  that  mind  which  was  also  in  Christ 
Jesus,  resulting  in  them  in  such  self-elfacement  as  was 
manifested  in  Him. 

6.  ivho,  existing  in  the  form  of  God, — The  word 
translated  "  existing "  has  reference  to  pre-existence. 
What  is  here  referred  to  is  the  essential  being  of 
Christ,  corresponding  to  the  idea  embodied  in  the 
name  Jehovah—"  I  AM  THAT  I  AM."  Ex.  iii.  14. 
It  is  the  existence  defined  by  John  at  the  beginning  of  his 
Gospel — "  In  the  beginning  was  the  Word,  and  the  Word 
w^as  with  God,  and  the  W^ord  was  God."  It  is  further 
described  by  John  as  self-existence  in  these  words — "  In 
him  was  life."  John  i.  4.  Again  in  his  first  epistle  the 
apostle  John  speaks  of  it  thus  :  "  That  which  was  from 
the  beginning,  that  which  we  have  heard,  that  which  we 

[    36    ] 


NOTES.  [CH.  II.  V.  6. 

have  seen  with  our  eyes,  that  which  we  beheld  and  our 
hands  handled,  concerning  the  Word  of  life  (and  the  life 
was  manifested,  and  we  have  seen,  and  bear  witness,  and 
declare  unto  you  the  life,  the  eternal  life,  which  was  with 
the  Father,  and  was  manifested  unto  us)  :  that  which  w^e 
have  seen  and  heard  declare  we  unto  you."  I  John  i.  1-3. 
The  expression,  "  in  the  form  of  God,"  implies  the 
Divinity  of  Christ ;  "  not  the  external  accidents,  but  the 
essential  attributes"  of  Deity.  In  conformity  to  this  idea 
the  framers  of  the  Nicene  Creed  declared  Christ  to  be 
"  God  of  God."  x\s  the  subsequent  phrase  "  the  form  of 
a  servant,"  which  is  the  antithesis  of  the  phrase,  "  the 
form  of  God,"  implies  Christ's  true  humanity,  so  this 
expression  implies  his  true  divinity.  -■'  "  If  '  the  form  of  a 
servant,'  implied  that  Christ  was  not  really  man,  or  not 
really  a  servant,  '  the  form  of  God,'  would  imply  that  he 
was  not  really  God.  The  several  expressions  must  have 
a  similar  interpretation.  And  if,  therefore,  Christ  was 
not  really  man,  Christ  was  not  really  God  ;  and  w^iat 
then  was  he?  Neither  man,  nor  God,  is  a  conclusion 
for  which  no  heretic  is  prepared.  All  admit  that  he  was 
God  separately,  or  man  separately,  or  God  and  man 
conjointly.  And  therefore  the  expressions,  *  form  of 
God,'  '  form  of  a  servant,'  must  mean  literally  God,  and 
literally  a  servant ;  otherwise  Christ  w^as  neither  divine 
nor  human,  but  a  phantom  of  both,  and  therefore  a 
nothing."  ■-■'"  St.  Paul  speaks  of  the  Mediator  in  three 
different  states ;  a  state  of  glory,  when  he  was  '  in  the 
form  of  God  ;'  a  state  of  humiliation,  when  he  assumed 
•  the  form  of  a  servant ;'  a  state  of  exaltation,  when  there 
was  given  unto  him  the  name  which  is  above  every  name. 
It  is  further  evident  that  the  state  of  glory  preceded  the 
state  of  humiliation  ;  so  that  Christ  must  have  pre-exist- 
ed in  the  form  of  God,  and  not  have  begun  to  exist  when 
appearing  on  earth  in  the  form  of  a  servant.  Indeed  the 
apostle  is  inculcating  humility,  and  enforcing  his  exhor- 
tation by  the  example  of  the  Saviour."      The  same  idea 

•  Note. — From  Cauon  Melvill's  "  Golden  Lectureship  "  discourse 
on  Philippians  ii.  8. 

[   37    ] 


CH.  II.  V.  6.]  NOTES. 

is  expressed  in  II  Cor.  iv.  4,  where  the  apostle  speaks 
of  Christ  as  "  the  iraage  of  God,"  He  is  the  true  repre- 
sentation of  God.  Christ  himself  could  therefore  say, 
"  He  that  hath  seen  me  hath  seen  the  Father." 
Likewise  the  author  of  the  epistle  to  the  Hebrews  de- 
scribes Christ  as  the  Son  of  God,  in  whom  God  hath 
spoken  unto  us,  whom  he  appointed  heir  of  all  things, 
through  whom  also  he  made  the  worlds,  who  is  the 
effulgence  of  his  glory,  and  the  very  image  of  his  sub- 
stance.    Heb.  i.  1 — 3. 

counted  not  the  being  on  an  equality  luith  God  a  thing 
to  he  grasped, — "  He  did  not  look  upon  equality  with 
God  as  a  prize  which  must  not  slip  from  his  grasp." 
Lightfoot.  The  phrase  "  the  being  on  an  equality  with. 
God,"  no  less  than  the  expression  "existing  in  the  form 
of  God,"  is  intended  to  set  forth  the  real  Divinity  of  our 
Lord,  for  the  two  expressions  are  parallel  and  synony- 
mous. The  Jews  perfectly  understood  the  claim  to  be 
divine  which  Christ  put  forth,  as  is  seen  from  their 
complaint  against  him,  that  he  "  called  God  his  own 
Father,  making  himself  equal  with  God." 

7.  hut  emptied  liimself,  taking  the  form  of  a  servant, 
heing  made  in  the  likeness  of  men  ; — Of  what  did  Christ 
empty  himself  ?  Not  of  "  the  form  of  God,"  nor  of  "the 
being  on  an  equality  with  God,"  in  the  sense  of  his 
essential  divinity.  The  Jews  would  not  have  charged 
Christ  with  blasphemy,  if  they  had  not  clearly  understood 
that  he  claimed  to  be  divine.  He  said  unto  them,  "  I 
and  the  Father  are  one,"  and  when  on  account  of  this 
they  took  up  stones  to  stone  him,  he  said  unto  them, 
"  Many  good  works  have  I  showed  you  from  the  Father ; 
for  which  of  these  works  do  ye  stone  me  ?  The  Jews 
answered  him,  For  a  good  work  we  stone  thee  not,  but 
for  blasphemy;  and  because  that  thou,  being  a  man, 
makest  thyself  God."  -John  x.  30-33.  And  yet  it  was 
the  form  of  God,  of  which  Christ  emptied  himself,  but 
only  in  the  sense  that  he  allowed  his  divinity  to  be  ob- 
scured by  the  veil  of  his  humanity.  As  the  Son  of  man 
"  he  had  the  same  essential  glory,  the  same  real  dignity 
he  ever  had  "  as  the  Son  of  God;  but  in  "taking  the  form 

r  38  1 


NOTES.  [CH.  II.  V.  7. 

of  a  servant"  he  emptied  himself  of  the  "  GodUke 
majesty  and  the  visible  glory"  which  he  had  from  all 
eternity  "in  the  form  of  God."  Dr.  Lightfoot  remarks 
that  he  "emptied,  stripped  himself  of  the  insignia  of 
majesty." 

The  difference  between  the  forms  of  the  verb  here  used, 
the  form  "existing"  in  the  sixth  verse,  and  the  forms 
"taking"  and  "being  made"  in  the  seventh  verse, 
should  be  noticed,  for  the  former  is  indicative  of  per- 
manence, while  the  latter  are  expressive  of  change. 

"  The  Son  of  man  came  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  his  life  a  rambon  for  many  " 
(Mat.  XX.  28),  and  that  he  might  do  this,  he  took  on 
him  the  form  of  a  slave.  He  emptied  himself  when  he 
thus  stooped  to  serve.  Christ  took  "the  form  of  a  ser- 
vant" by  "  being  made  in  the  likeness  of  men."  The  ex- 
pression "  being  made  in.  the  likeness  of  men"  is  to  be 
carefully  noted.  It  indicates,  says  Bishop  Ellicott,  that 
Christ  though  a  perfect  man,  was  still  not  a  mere  man. 
Though  he  "became  flesh"  most  truly,  so  that  his 
humanity  was  as  real  as  that  of  any  other  human  being, 
yet  his  divinity  was  ever  being  manifested  as  he  "  went 
about  doing  good"  among  men.  "  The  Word,"  says  the 
apostle  John,  "  became  flesh,  and  dwelt  among  us  (and 
we  beheld  his  glory,  glory  as  of  the  only  begotten  of  the 
Father),  full  of  grace  and  truth."     John  i.  14. 

■■'-  "  We  are  told  that  Christ  '  emptied  himself,'  so  that 
*  though  he  was  rich,  yet  for  our  sakes  he  became  poor  ' 
(II  Cor.  viii.  9).  It  must  be  blasphemous  to  speak  of 
properties  of  Godhead  as  laid  aside,  or  even  suspended. 
But  Christ  '  emptied  himself '  of  the  glories  and  the 
majesties  to  which  he  had  claim,  and  which,  as  he  sat  on 
the  throne  of  the  heavens,  he  possessed  in  unmeasured 
abundance.  Whatsoever  he  was  as  to  nature  and  essence, 
whilst  appearing  amongst  the  angels  in  the  form  of  God, 
that  he  continued  to  be  still,  when,  in  the  form  of  a  ser- 
vant, he  walked  the  scenes  of  human  habitation.     But 


*  Note. — From  Canon  MelvilFs  "  Golden  Lectureship  "  discourse 
on  Philippians,  ii.  8. 


[    39    ] 


CH.  II.  V.  7-]  NOTES. 

then  the  glories  of  the  form  of  God,  these  for  a  while  he 
altogether  abandoned.  If  indeed  he  had  appeared  upon 
earth — as,  according  to  the  dignity  of  his  nature,  he  had 
a  right  to  appear — in  the  majesty  and  glory  of  the 
Highest,  it  might  be  hard  to  understand  what  riches  had 
been  lost  by  divinity.  The  scene  of  display  woald  have 
been  changed.  But  the  splendor  of  display  being  un- 
shorn and  undiminished,  the  armies  of  the  sky  might  have 
congregated  round  the  Mediator,  and  have  given  in  their 
full  tale  of  homage  and  admiration.  But,  oh,  it  was 
poverty  that  the  Creator  should  be  moving  on  a  province 
of  his  own  empire,  and  j^et  not  be  recognised  nor  confess- 
ed by  his  creatures.  It  was  poverty  that,  when  he  walked 
amongst  men,  scattering  blessings  as  he  trode,  the  anthem 
of  praise  floated  not  around  him,  and  the  air  was  often 
burdened  with  the  curse  and  the  blasphemy.  It  was 
poverty  that,  as  he  passed  to  and  fro  through  tribes 
whom  he  had  made,  and  whom  he  had  come  dowm  to  re- 
deem, scarce  a  solitary  voice  called  him  blessed,  scarce 
a  solitary  hand  was  stretched  out  in  friendship,  and  scarce 
a  solitary  roof  ever  proffered  him  shelter.  And  when 
you  contrast  this  deep  and  desolate  poverty  with  that  ex- 
uberant wealth  which  had  been  always  his  own,  whilst 
heaven  continued  the  scene  of  his  manifestations — the 
wealth  of  the  anthem-peal  of  ecstasy  from  a  million  rich 
voices,  and  of  the  solemn  bowing  down  of  sparkling 
multitudes,  and  of  the  glowing  homage  of  immortal 
hierarchies,  whensoever  he  showed  forth  his  power 
or  his  purposes — ye  cannot  fail  to  perceive  that, 
in  taking  upon  him  flesh,  the  Eternal  Son  descended, 
most  literally,  from  abundance  to  want;  and  that, 
though  he  continued  just  as  mighty  as  before,  just 
as  infinitely  gifted  with  all  the  stores  and  resources  of 
essential  divinity,  the  transition  was  so  total,  from  the 
reaping -in  of  glory  from  the  whole  field  of  the  universe, 
to  the  receiving,  comparatively,  nothing  of  his  revenues 
of  honor,  that  we  may  assert,  without  reserve,  and  with- 
out figure,  that  he  who  was  rich,  for  our  sakes  became 
poor.  '  In  the  form  of  God,'  he  had  acted  as  it  were, 
visibly,  amid  the  enraptured  plaudits  of  angel  and  arch- 

[    40    ] 


NOTES.  [CH.  II.  V.  7. 

angel,  cherubim  and  seraphim.  But  now,  in  the  form 
of  man,  he  must  be  withdrawn  from  the  dehghted  in- 
spections of  the  occupants  of  heaven,  and  act,  as  power- 
fuhy  indeed  as  before,  but  mysteriously  and  invisibly, 
behind  a  dark  curtain  of  flesh,  and  on  the  dreary  plat- 
form of  a  sin-burdened  territory.  So  that  the  antithesis, 
*  the  form  of  God,'  and  '  found  in  fashion  as  a  man,' 
marks  accurately  the  change  to  which  the  Mediator 
submitted." 

In  order  to  perceive  how  salvation  was  wrought  out 
for  us  through  a  divine  plan  executed  by  the  hand  of  a 
Mediator,  it  is  necessary  to  gain  a  clear  understanding  of 
the  constitution  of  this  Heaven-sent  Mediator.  "A 
mediator,"  the  inspired  apostle  tells  us,  **  is  not  a  medi- 
ator of  one"  (Gal.  iii.  20),  the  meaning  of  which  is  that 
he  must  partake  of  the  nature  of  each  of  the  parties 
between  whom  mediation  is  to  be  made  ;  so  that  it  was 
necessary  for  Christ  the  Son  of  God,  appointed  from  all 
eternity  to  be  man's  Redeemer,  to  become  incarnate, 
that  he  might  be  on  a  level  with  man,  while  still  retain- 
ing his  equality  with  God.  Therefore  the  apostle,  in 
announcing  that  there  now  is  such  a  Mediator  as  was 
required,  lays  emphasis  upon  the  fact  that  he  is  man. 
"There  is,"  says  he,  "one  God,  one  mediator  also  be- 
tween God  and  men,  himself  man,  Christ  Jesus,  who 
gave  himself  a  ransom  for  all." 

8.  and  being  found  in  fashion  as  a  man, — Dr.  Lightfoot 
in  commenting  on  this  clause  well  observes  that  what  is 
emphasised  in  the  words  here  used  is  different  from  what 
is  indicated  in  the  expressions  of  the  preceding  verses. 
In  those  verses  the  apostle  dwells  on  the  contrast 
exhibited  between  what  Christ  ivas  from  the  beginning 
and  what  he  became  aftenuards  ;  while  here  the  com- 
parison is  between  lohat  he  is  in  himself,  and  ivJiat  he 
was  in  the  estimation  of  men.  The  result  of  his  "  being 
found  in  fashion  as  a  man  "  was  that  which  the  prophet 
Isaiah  described  :  "  He  hath  no  form  nor  comeliness  ; 
and  when  we  see  him,  there  is  no  beauty  that  we  should 
desire  him.  He  was  despised,  and  rejected  of  men  ;  .  .  .  . 
as  one  from  whom  men  hide  their  face  he  was  despised  ; 

[    41   ] 


CH.  II.  V.  8.]  NOTES. 

and  we  esteemed  him  not."  Is.  liii.  2,  3.  *"  Though  he 
was,  all  the  while,  God,  God  as  truly,  as  when,  in  the 
might  of  manifested  Omnipotence,  he  filled  infinite  space 
with  glorious  masses  of  architecture,  still  he  so  restrain- 
ed the  hlazings  of  Divinity  that  he  could  not,  in  the  same 
sense,  be  known  as  God,  but  wanted  the  form  whilst 
retaining  the  essence.  He  divested  himself,  then,  of  the 
form  of  God,  and  assumed,  in  its  stead,  the  form  or 
fashion  of  a  man.  Heretofore,  he  had  both  been,  and 
appeared  to  be  God.  Now  he  was  God,  but  appeared  as 
a  man.  The  very  being  who  had  dazzled  the  heavenly 
hosts  in  the  form  of  God,  walked  the  earth  in  the  form 
and  fashion  of  a  man.  Such,  we  think,  is  a  fair  account 
of  the  particular  phraseology  which  St.  Paul  employs. 
The  apostle  is  speaking  of  Christ  as  more  than  man. 
Had  Christ  been  only  man,  how  preposterous  to  say  of 
him,  that  he  was  *  found  in  fashion  as  a  man.'  What 
other  fashion,  what  other  outward  appearance,  can  a 
mere  man  present,  but  the  fashion,  the  outward  appear- 
ance of  a  man  ?  But  if  Christ  were  God,  and  yet 
appeared  as  man,  there  is  perfect  accuracy  in  the  state- 
ment that  he  was  '  found  in  fashion  as  a  man ; '  and 
we  can  understand,  readily  enough,  how  he  who  never 
ceased,  and  could  not  cease  to  be  God,  might,  at  one 
time,  manifest  divinity  in  the  form  of  God,  and,  at 
another,  shroud  that  divinity  in  the  form  of  a  servant." 

he  humbled  himself, — This  is  a  further  act  of  conde- 
scension and  humihation  on  the  part  of  Christ,  following 
his  emptying  himself  by  the  assumption  of  human  nature 
in  taking  the  form  of  a  slave.  As  the  order  of  the  Greek 
words  shows,  the  emphasis  here  is,  as  Bishop  Ellicott 
points  out,  on  the  act,  and  not  on  the  subject ;  whereas  in 
the  previous  expression,  ''  emptied  himself,"  the  empha- 
sis is  on  the  subject.  Although  Christ  is  spoken  of  as 
humbling  himself  after  he  had  emptied  himself,  yet  this 
further  step  in  his  humihation  is  not  to  be  regarded  as  the 
greater  one  in  his  condescension;  for,  as  Dr.  Eadie  re- 


*  Note. — From  Canon  Melvill's  "Golden  Lectureship"  discourse 
on  Philippians,  ii.  8. 


[    42   ] 


NOTES.  [CH.  II.  V.  8. 

marks,  "  The  descent  from  the  throne  to  the  manger  is 
infinitely  greater  than  the  step  from  the  m.anger  to  the 
cross."  "•'  There  %Yas  an  act  of  humiliation,  such  as  mortal 
thought  cannot  compass,  in  the  coming  down  of  Deity, 
and  his  tahernacling  in  flesh.  We  may  well  exclaim, 
Wonder,  0  heavens,  and  be  astonished,  0  earth,  when 
we  remember  that  he  whom  the  universe  cannot  contain, 
did,  literally,  condescend  to  circumscribe  himself  w^ithin 
the  form  of  a  servant ;  and  that  in  no  figure  of  speech, 
but  in  absolute,  though  mysterious  reality,  '  the  Word 
became  flesh,'  and  the  Son  of  the  Highest  born  of  a 
pure  virgin.  We  shall  never  find  terms  in  which  to 
embody  even  our  own  conceptions  of  this  unmeasured 
humiliation ;  whilst  these  conceptions  themselves  leave 
altogether  unapproached  the  boundary  lines  of  the  won- 
der. If  I  could  climb  to  Deity,  I  might  know  what  it  was 
for  Deity  to  descend  into  dust.  But  forasmuch  as  God 
is  inaccessible  to  all  my  soarings,  it  can  never  come 
within  the  compass  of  my  imagination  to  tell  up  the 
amount  of  condescension  ;  and  it  will  alw^ays  remain  a 
prodigy  too  large  for  any  thing  but  faith,  that  the  Creator 
coalesced  with  the  creature,  and  so  constituted  a  Mediator. 
This  was  the  humiliation  in  the  assumption  of  humanity. 
Bat  after  humanity  had  been  assumed,  when  Christ  w^as 
'found  in  fashion  as  a  man,'  he  yet  further  humbled 
himself ;  so  that,  over  and  above  the  humiliation  as  God, 
there  was  an  humiliation  as  man.  The  Son  of  God 
brought  himself  down  to  the  level  of  humanity.  But  the 
humiliation  ended  not  here.  There  was  yet  a  lower 
depth  to  w^hich  this  first  humiliation  did  not  necessarily 
carry  him.  'Being  found  in  fashion  as  a  man,  he  hum- 
bled himself.'  " 

becoming  obedient — We  divide  the  clause,  "  becoming 
obedient  even  unto  death,"  into  two  parts,  because  the 
words,  "becoming  obedient,"  seem  to  indicate  the  man- 
ner of  Christ's  humiliation  as  a  man,  while  the  words, 
"  even  unto  death,"  show  the  extent  of  this  humiliation. 


*  Note. — From  Canon  Melvill's  "  Golden  Lectureship  "  discourse 
on  Pliilippians,  ii.  8. 

[    43    ] 


CH.  II.  r.  8.]  NOTES. 

The  words,  "  becoming  obedient,"  are  then,  we  think,  to 
be  understood  as  explanatory  of   the  manner  in  which 
Christ  as  man  "  humbled  himself."     We  understand  the 
expressions,    "born  of  a  woman,  born  under  the  law," 
that  is,  becoming  human,  and  becoming  subject  to  the 
law,  to  mark  separate  and  distinct  stages  of  the  humilia- 
tion of  the  Son  of  God,  for  it  was  humbling  for  the  Law- 
maker, even  after  his  assumption  of  human  nature,  to 
place  himself  in  the  position  of  one  from  whom  obedience 
to  the  law  was  required.     Hear  him  before  his  advent  in 
the  Hesh  saying  to  his  Father  in  the  Psalm   (Ps.  xl.  6-8), 
*' Sacrifice  and  offering  thou  hast   no   delight  in;  mine 
ears  hast  thou  opened :  burnt  offering  and  sin  offering 
hast  thou  not  required  (as  in    themselves    satisfactory). 
Then  said  I,  Lo,  I  am  come  ;  in  the  roll  of  the  book  it  is 
written  of  =me  (or,  prescribed  to  me)  :  I  delight  to  do  thy 
will,   0  my   God  ;   yea,  thy  law  is    within    my  heart." 
Mark  especially  the  words,  "  Mine  ears  hast  thou  opened, 
(or,  pierced  for  me)."     The  ears  of  the  bond-servant  were 
pierced  in  token  of  his  entire  submission  to  the  will  of  his 
master,    as   we  learn  from  Exodus   xxi.   5,   6.     "If   the 
servant  shall  plainly  say,  I  love  my  master,  my  wife  and 
my  children  ;   I  will  not   go  out  free  :   then  his  master 
shall  bring  him  unto  God  (or,  the  judges)  and  shall  bring 
him  to  the  door,  or  unto  the  door-post ;  and  his  master 
shall  bore  his  ear  through   with   an   awl ;   and  he  shall 
serve  him  for  ever."     Christ  became  such  a  bond-servant, 
as    we    learn    from    the    Psalm,    for    he    is    there    de- 
scribed as  having  his  ears  (both  of  them)  pierced  by  his 
Father,   in  token    of  his  entire    submission  to   his   will. 
That    he  did  this  gladly,  that  he  dehghted  in  this  sub- 
mission, and  in  doing  all  that  this  position  demanded  of 
him,  detracts  nothing  from  the  humiliation  to  which  as 
man  he  submitted  himself.     The  author  of  the  epistle  to 
the  Hebrews  speaks  of  Christ's  learning  obedience  by  the 
things  which  he  suffered  prior  to  his  being  nailed  to  the 
cross.     "  Who  in  the  days  of  his  flesh,  having  offered  up 
prayers  and  supplications  with  strong  crying  and  tears 
unto  him  that   was  able  to  save   him   from   death,    and 
having  been  heard  for  his  godly  fear,  though  he  was  a 

[  a  1 


NOTES.  [CH.  II.  V.  8. 

Son,  yet  learned  obedience  by  the  things  which  he 
suffered,  and  having  been  made  perfect,  he  became  unto 
all  them  that  obey  him  the  author  of  eternal  salvation." 
Hebrews  v.  7-9.  From  the  beginning  Christ  knew  himself 
to  be  the  Lamb  of  God  which  taketh  away  the  sin  of  the 
world,  so  that  day  by  day  until  he  came  to  the  cross  he 
was  being  taught  in  the  school  of  suffering  and  was 
learning  obedience — "becoming  obedient"  more  and 
more,  until  he  was  made  perfect.  Even  as  a  child  Christ 
was  learning  the  lessons  of  obedience  which  the  author 
of  the  epistle  to  the  Hebrews  speaks  of.  When  he  was 
found  in  the  temple  at  Jerusalem,  sitting  in  the  midst  of 
the  teachers  of  the  law  both  hearing  them  and  asking 
them  questions,  and  his  mother  said  to  him,  "  Son,  why 
hast  thou  thus  dealt  with  us  ?  behold,  thy  father  and  I 
sought  thee  sorrowing  ?  "  he  said  in  reply,  "  How  is  it  that 
ye  sought  me  ?  knew  ye  not  that  I  must  be  in  my  Father's 
house  (or,  busied  in  the  things  of  my  Father,  that  is,  in 
learning  his  will)?"  To  the  Jews,  wdao  thirsted  for  his 
blood,  he  said,  "  He  that  sent  me  is  true  :  and  the  things 
w^hich  I  heard  from  him,  these  speak  I  unto  the  world. 
When  ye  have  lifted  up  the  Son  of  man,  then  shall  ye 
know  that  I  am  he  (or,  who  I  am),  and  that  I  do  nothing 
of  myself,  but  as  the  Father  taught  me,  I  speak  these 
things.  And  he  that  sent  me  is  w^ith  me  ;  he  hath  not 
left  me  alone  ;  for  I  do  always  the  things  that  are  pleasing 
to  him."  These  w^ords  w^ere  spoken  to  the  Jews  in 
answer  to  their  question,  "  W^ho  art  thou?"  And  the 
same  spirit  of  the  obedient  servant  breathed  all  through 
his  last  recorded  intercessory  prayer  to  his  Father.  See 
John  xvii.  This  was  the  Servant  w^hom  the  Father  ever 
upheld;  his  chosen,  in  whom  his  soul  dehghted  ;  upon 
whom  he  put  his  Spirit ;  who  was  meek  and  lowly  in 
heart ;  who  was  himself  teachable  and  Heaven-taught,  so 
that  he  could  well  say,  Learn  of  me ;  who  did  not  cry, 
nor  lift  up  his  voice,  nor  cause  it  to  be  heard  in  the 
street ;  who  did  not  break  the  bruised  reed,  nor  quench 
the  dimly  burning  wick  ;  who  was  so  strong  in  divine 
strength  that  he  could  not  fail  nor  be  discouraged,  till 
he  had  set   justice    in    the  earth — the    Servant   spoken 

[   45    ] 


CH.  II.  V.  8.]  NOTES. 

of  by  Isaiah  the  prophet  long  before  he  came  to  this 
world  in  the  flesh  to  show  himself  to  be  all  that  was 
predicted  of  him.  See  Isaiah  xhi.  1 — 4  ;  Matt.  xi.  29.  It 
was  because  Christ  as  our  Mediator  was  absolutely  sub- 
ordinate to  the  Father,  so  that  he  was  obedient  to  him  in 
all  things,  that  he  ever  called  himself  "  the  Son  of  man," 
rather  than  the  Son  of  God.  By  taking  to  himself  this 
title,  which  while  it  indicated  his  thorough  identification 
with  mankind,  at  the  same  time  distinguished  him  from 
all  others  of  the  human  race,  he  declared  himself  to  be  the 
humblest  of  servants,  because  he  was  in  reality  the  most 
submissive  and  the  most  obedient  of  all.  "  Even  as  the 
Son  of  man  came  not  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for  many."  The 
last  lesson  which  Christ  learned  in  the  school  of  suffering, 
and  which  prepared  him  for  the  cross,  was  the  bitterest 
of  all,  and  it  is  to  this  especially  that  the  author  of  the 
epistle  to  the  Hebrews  refers  in  the  passage  above  quoted.. 
This  lesson  was  learned  in  Gethsemane.  How  deeply 
Christ  was  plunged  in  grief,  as  the  time  of  his  death 
drew  near,  may  be  seen  in  his  "  agony  and  bloody  sweat" 
in  the  garden,  as  he  thrice  repeated  the  prayer,  "  Father, 
if  thou  be  willing,  remove  this  cup  from  me."  But  deep 
as  was  his  grief,  equally  deep  and  complete  was  his 
acquiescence  in  his  Father's  will,  expressed  in  the  words 
which  he  added  to  his  final  petition,  "  Nevertheless  not 
my  will,  but  thine  be  done." 

even  unto  death,  — HhQ^Q  words  tell  us  the  extent  of  the 
humiliation  to  which  Christ  condescended  as  a  man.  As 
it  is  appointed  unto  all  men  once  to  die,  so  Christ  as  our 
Mediator,  our  Substitute,  our  Passover,  could  enjoy  no 
exemption  from  the  common  lot  of  lost  humanity.  As 
our  Saviour,  it  was  absolutely  necessary  that  he  should 
die,  for  he  could  in  no  other  wise  become  our  life.  He 
himself  said,  "  Except  a  grain  of  wheat  fall  into  the  earth 
and  die,  it  abideth  by  itself  alone ;  but  if  it  die,  it  beareth 
much  fruit;"  and  he  knew  himself  to  be  such  seed-corn. 
It  would  not  have  pleased  the  Father  to  bruise  him — the 
Son  in  whom  he  was  well  pleased — if  it  had  not  been 
necessary  for  him  to  do  so.     It  was  dire  necessity  that 

[    46    ] 


NOTES.  [CH.  II.  V.  8. 

caused  the  utterance  of  those  prophetic  words  concerning 
the  slaughter  of  God's  own  Messiah — Zech.  xiii.  7, 
"Awake,  0  sword,  against  my  shepherd,  and  against  the 
man  that  is  my  fellow,  saith  Jehovah  of  hosts  :  smite  the 
shepherd,  and  the  sheep  shall  be  scattered ;  and  I  will 
turn  my  hand  upon  the  little  ones,"  that  is,  to  gather 
them  into  my  fold.  Not  one  of  Christ's  sheep  could  have 
entered  the  heavenly  fold,  had  he  not  given  his  life  for 
them. 

But  the  truth  must  not  be  lost  sight  of,  that  in  the 
humiliation  of  Christ  an  a  man,  even  unto  death,  he  was 
absolutely  solitary  and  alone  in  his  experience.  By  this 
we  do  not  mean  merely  that  his  suffering  was  greater 
than  that  of  any  other  man  could  be,  because  of  the  fact 
that  he  was  not  mere  man ;  but  that  inasmuch  as  he 
was  "holy,  f^juileless,  undefiled,  separated  from  sinners," 
it  was  humility  unspeakable  for  him  to  die  at  all.  And 
here  again  we  get  a  glimpse  of  Christ  w^hich  will  help 
us  to  understand  the  infinite,  inexpressible  value  of  his 
sacrifice  for  us.  -'-"Who  was  this  mysterious  man  of 
\vhom  it  can  be  said  that  he  humbled  himself  in  dying  ? 
Who  can  that  man  be,  in  whom  that  w^as  humility  which, 
in  others,  is  necessity  ?  Has  there  ever  been  the  individ- 
ual amongst  the  natural  descendants  of  Adam,  however 
rare  his  endowments  or  splendid  his  achievements,  how- 
ever illustrious  by  the  might  of  heroism,  or  endeared  by 
the  w^armth  of  philanthropy,  of  whom  w^e  could  say  that 
it  was  humility  in  him  to  die  ?  It  were  as  just  to  say 
that  it  w^as  humility  in  him  to  have  had  only  five  senses, 
as  that  it  was  humility  in  him  to  die.  The  most  exalted 
piety,  the  nearest  approaches  to  perfection  of  character,  the 
widest  distances  between  himself  and  all  others  of  the 
race  ;  these,  and  a  hundred  the  like  reasons,  would  never 
induce  us  to  give  harborage,  for  an  instant,  to  the  thought 
that  a  man  stood  exempt  from  the  lot  of  humanity,  or 
that  it  was  left,  in  any  sense,  to  his  option  whether  or 
no  he  w^ould  die.     And,  therefore,  if  there  be  a  strong 

*  Note. — From  Canon  Melvill's  "  Golden  Lectureship  "  discourse 
on  Philippians,  ii.  8. 

[   47  ] 


CH.  II.  V.  8.]  NOTES. 

method  of  marking  off  a  man  from  the  crowd  of  the 
human  species,  and  of  distinguishing  him  from  all  who 
bear  the  same  outward  appearance,  in  some  mightier 
respects  than  those  of  a  mental  or  moral  superiority,  is  it 
not  the  ascribing  to  him  what  we  may  call  a  lordship 
over  life,  or  the  representing  him  as  so  literally  at  liberty 
to  live,  that  it  shall  be  humility  in  him  to  die  ?  We  hold 
it  for  an  incontrovertible  truth,  that,  had  St.  Paul  said 
nothing  of  the  pre-existent  glory  of  our  Mediator,  there 
would  have  been  enough  in  the  words,  '  He  humbled 
himself,  becoming  obedient  unto  death,'  to  satisfy  un- 
prejudiced minds  that  a  mere  man,  such  as  one  of  our- 
selves, could  be  no  just  description  of  the  Lord  Christ 
Jesus.  If  it  were  himiility  in  the  man  to  die,  there  must 
have  been  a  power  in  the  man  of  refusing  to  die.  If,  in 
becoming  '  obedient  unto  death  '  the  man  '  humbled  him- 
self,' there  can  be  no  debate  that  his  dying  was  a 
voluntary  act ;  and  that,  had  he  chosen  to  decline  sub- 
mission to  the  rending  asunder  of  soul  and  body,  he 
might  have  continued  to  this  day,  unworn  by  disease, 
unbroken  by  age,  the  immortal  man,  the  indestructible 
flesh.  We  can  gather  nothing  from  such  form  of  expres- 
sion, but  that  it  would  have  been  quite  possible  for  the 
Mediator  to  have  upheld,  through  long  cycles,  undecayed 
his  humanity,  and  to  have  preserved  it  staunch  and  un- 
broken, whilst  generation  after  generation  rose,  and 
flourished  and  fell.  He  in  whom  it  was  humility  to  die, 
must  have  been  one  who  could  have  resisted,  through  a 
succession  of  ages,  the  approaches  of  death,  and  thus 
have  still  trodden  our  earth,  the  child  of  centuries  past,  the 
heir  of  centuries  to  come.  We  plead  for  it  as  a  most 
simple  and  necessary  deduction,  and  we  deny  altogether 
that  it  is  a  harsh  and  overstrained  inference,  from  the 
fact  that  the  man  Christ  Jesus  humbled  himself  in  dying, 
that  the  man  was  more  than  man,  and  that  a  nature, 
higher  than  human,  yea,  even  divine,  belonged  to  his 
person.  We  can  advance  no  other  account  of  such  an 
act  of  humility." 

yea,  the  death  of  the  cross. — Christ's  crucifixion  marks 
the  lowest  step  in  his  humiliation,  the  deepest  degree  of 

[   48    ] 


;^OTES.  [CH.  II.  V.  8. 

bis  de,^^adation.  The  author  of  the  epistle  to  the  Hebrews 
speaks  of  the  shame  to  which  Christ  was  subjected  in 
the  endurance  of  the  cross.  "  Who  endured  the  cross," 
says  he,  "despising  shame/'  Heb.  xii.  2.  He  was  not 
only  treated  as  the  meanest  of  men  in  being  thus  put  to 
death,  but  by  being  placed  upon  the  middle  cross,  be- 
tween two  thieves,  was  designated  as  the  chief  malefactor. 
Thus  most  fully  and  literally  was  the  prophecy  of  Isaiah 
concerning  him  fulfilled,  '•  He  was  numbered  with  the 
transgressors."  Is.  liii.  12.  But  great  as  was  the 
condescension  of  the  Prince  of  life  in  consenting  to  lay 
down  his  life  at  all,  that  which  cost  him  the  most  unutter- 
able sorrow,  the  unfathomable  agony  of  Gethsemane, 
was  not  the  mere  manner  of  his  death,  though  that  in 
itself  was  heart-l)reaking  enough,  nor  was  it  the  amount 
of  physical  pain  which  he  underwent  in  being  crucified ; 
that  must  have  been  the  least  of  the  items  which  made 
up  the  totality  of  his  suffering  :  that  which  grieved  him 
at  his  heart  the  most,  and  caused  him  more  than  all 
else  to  shrink  from  the  death  appointed  him,  was  the 
imputation  to  him,  the  Holy  One  of  God,  of  sin,  yea,  of  a 
world's  guilt. 

'•The  death  of  the  cross,"  writes  Dr.  Eadie,  "  w^as  one 
of  special  torture  and  disgrace.  [Tnder  Eoman  law%  it 
was  infiicted  only  on  slaves  and  the  vilest  class  of  male- 
factors. A  death  of  glory  may  excite  ardor,  but  death  on 
a  gibbet  is  revolting.  Some  forms  of  violent  death  are 
sudden  and  almost  painless,  but  the  cross  was  the  means 
of  intense  and  protracted  torture — a  thousand  deaths  in 
one  ;  and  then  to  be  treated  as  a  felon,  to  be  hanged  on  a 
tree  by  heathen  hands  and  under  a  sentence  of  public 
law, — the  shame  was  worse  than  the  agon3\  The  sun 
would  not  gaze  upon  the  scene,  and  the  sky  covered  itself 
in  sackcloth.  Aaron  ascended  to  the  summit  of  ]\Iount 
Hor,  and  calmly  expired  at  God's  bidding.  Moses  climbed 
the  hills  of  Moab,  and,  descending  into  some  lonely  inner 
valley,  put  off  in  the  divine  presence  his  earthly  taber- 
nacle. But  so  far  did  God's  own  Son  carry  his  obedience, 
that  he  shrank  not  from  scorn  and  anguish,  for  he  was 
reviled  as  a  blasphemer  and  taunted  as  an  impostor  and 

[    49    ]  D 


GH.  II,  V.  8.]  NOTES. 

traitor  during  the  trial  that  led  him  to  death ;  ay,  and 
that  death  was  the  doom  of  a  felon,  and  he  was  stripped 
and  nailed  in  nakedness  to  the  cross,  amidst  hooting  and 
execrations,  gibes  and  merriment,  as  if  he  had  been  the 
veriest  wretch  and  criminal  in  all  Judea.  And  this  victim 
of  sorrow  and  persecution,  of  the  fury  and  sport  of  men, 
seized  and  killed  so  wantonly  and  cruelly  by  them,  nay, 
killed  by  the  cross,  as  if  any  other  form  of  death  would 
have  been  insufhcient  to  mark  their  sense  of  his  base- 
ness— this  man,  so  hanged  upon  a  tree,  w^as  originally 
*  in  the  form  of  God,'  and  '  counted  not  the  being  on  an 
equality  with  God  a  thing  to  be  grasped.'  " 

It  is  said  that  when  Christ  was  dying,  the  darkness 
which  was  over  the  whole  land  extended  to  Egypt,  and 
that  an  Egyptian  sage,  reflecting  upon  so  remarkable  a 
phenomenon,  exclaimed,  "  Either  nature  is  dissolving,  or 
a  god  is  perishing." 

The  apostle  said  to  the  Corinthians  (IL  Cor.  viii.  9), 
"  Ye  know  the  grace  (gift)  of  our  Lord  Jesus  Christ,  that" 
though  he  was  rich,  yet  for  your  sakes  he  became  poor  ;" 
and  these  words  throw  light  upon  what  he  wrote  to  the 
Philippians  upon  the  same  subject,  inasmuch  as  they 
enable  us  better  to  understand  what  it  was  for  him  who 
existed  in  the  form  of  God,  first  to  empty,  and  then 
to  humble  himself ;  for  they  are  clearly  intended  to  teach 
us  that  we  cannot  know  how  impoverished  and  abased 
Christ  became  on  earth  as  the  Son  of  man,  until  we 
see  how  rich  he  was  in  heaven  from  all  eternity  as  the 
Son  of  God. 

While  "existing  in  the  form  of  God,"  Christ  was  rich 
in  life.  Therefore  it  was  that  concerning  him  in  regard 
to  his  pristine  state,  the  apostle  John  could  say  with 
emphasis,  "  In  him  was  life."  Even  when  on  earth  as 
the  Son  of  man,  his  life  was  his  own,  and  at  his  own 
disposal,  as  he  himself  said  to  the  Jews,  for  he  was 
still  the  Son  of  God  as  well  as  the  Son  of  man.  "  I  lay 
down  my  life,"  said  he,  "  that  I  may  take  it  again.  No 
one  taketh  it  away  from  me,  but  I  lay  it  down  of  myself, 
I  have  power  to  lay  it  down,  and  I  have  power  to  take  it 
again."     Knowing  that  Christ  was  God  as  well  as  man, 

[   50   ] 


NOTES.  [CH.  ri.  V.  8. 

'even  when  he  hung  upon  the  cross,  Peter  said  to  his 
•cruciliers,  that  he  whom  they  had  killed  was  no  other 
than  "  the  Prince  of  Ufe." 

While  "  existing  in  the  form  of  God,"  Christ  was  rich  in 
p02ver.  His  was  the  almightiness  by  w^hich  the  universe 
was  built,  for  "  all  things  were  made  through  him  ; 
and  without  him  was  not  any  thing  made  that  hath  been 
made";  and  even  when  on  Calvary  he  was  by  the  shed- 
ding of  his  blood  making  '  purification  of  sins'  for  us, 
he,  the  "  Mighty  God,"  was  "  upholding  all  things  by  the 
'^'ord  of  his  power."  During  his  earthly  ministry  he  was 
ever  manifesting  divine  power  in  redemptive  acts, 
though  he  never  wrought  a  miracle  for  the  purpose  of 
exempting  himself  from  the  common  lot  of  dependent 
creatures. 

When  "  existing  in  the  form  of  God,"  Christ  was  rich  in 
love  Hear  him  saying  in  the  book  of  Proverbs,  "  Jeho- 
vah possessed  me  in  the    beginning  of  his  way,  before 

his  works  of  old When  he  marked  out  the  foundations 

of  the  earth,  then  I  was  by  him,  as  a  master  workman  ; 
and  I  was  daily  his  delight,  rejoicing  always  before 
him."  Prov.  viii.  22-30.  He  endured  the  hiding  of 
his  Father's  face  amidst  the  agony  of  the  cross,  but 
he  was  never  more  acceptable  to  his  Father  than  when 
he  was  overshadowed  by  the  aw^ful  darkness  which 
caused  him  to  cry,  "  My  God,  my  God,  why  hast  thou 
forsaken  me  ?"  He  could  ever  say,  as  once  he  did 
say,  "  He  that  sent  me  is  with  me  ;  he  hath  not  left  me 
alone ;  for  I  do  always  the  things  that  are  pleasing 
to  him ;"  and  it  was  because  as  he  expired  upon  the 
cross  he  could  say  of  his  atoning  w^ork,  "  It  is  finished,'* 
that  he  could  with  filial  trust  also  say,  "  Father,  into  thy 
hands  I  commend  my  spirit."  At  his  baptism,  and 
again  on  the  mount  of  transfiguration,  he  heard  his 
Father's  voice  saying,  "  This  is  my  beloved  Son,  in 
whom  I  am  w^ell  pleased." 

When  "  existing  in  the  form  of  God,"  Christ  was  rich  in 
glory.  All  the  glory  of  heaven  was  his.  Hear  him  in 
his  last  intercessory  prayer  for  his  disciples  saying, 
"  Father,  I  desire  that  they  also  whom  thou  hast  given 

[   51    ] 


QH.  II.   V.  8.]  NOTES. 

me  be  with  m^  where  I  am,  that  they  may  behold  my 
gloiy,  which  thou  ha^t  given  me  ;  for  thou  lovedst  me 
before  the  foundation  of  the  world." 

When  "  existing  in  the  form  of  God,"  Christ  was  rich  in 
holiness.  He  came  from  lieaven  as  "  the  Holy  One  of 
God,"  and  in  his  incarnate  state  was  recognised  as  such 
even  by  an  unclean  spirit. 

When  "  existing  in  the  form  of  God,"  Christ  was  rich  in 
all  the  attributes  of  Deity. 

So  rich  was  Christ  when  "  existing  in  the  form  of  God"; 
yet  he  became  poorer  than  the  foxes  which  have  their 
holes,  and  the  birds  of  the  heaven  which  have  their 
nests  ;  for  the  Son  of  man  had  not  where  to  lay  his  head ; 
and  in  order  that  he  might  redeem  us  from  the  curse  of 
a  righteous  law  he  became  even  a  curse  for  us. 

9.  Wherefore  also  God  hirjhbj  exalted  him, — We  see  in 
Christ's  humiliation  and  subsequent  exaltation  the  ful- 
lest exemplification  of  that  assurance  of  God's  Word 
which  Christ  more  than  once  uttered,  '•  He  that  hum- 
bleth  himself  shall  be  exalted."  It  was  not  only  fitting 
that  Christ's  exaltation  should  follow  his  humiliation ; 
his  elevation  followed  as  a  necessary  consequence  of  his 
abasement.  Therefore  it  behooved  also  that  the  height 
of  his  exaltation  should  correspond  to  the  depth  of  his 
humiliation.  "  Infinite  condescension  merits  highest 
glory.  Nothing  could  be  lower  than  the  degradation  of 
the  cross,  nothing  higher  than  the  mediatorial  crown." 
Eadie. 

and  gave  unto  liivi  the  name  ichich  is  above  every 
name  ; — -Unto  him  as  the  Son  of  man  was  the  name 
given,  for  as  Dr.  Lightfoot  points  out,  the  verbs  here 
used  are  employed  with  reference  to  the  subordinate 
position  which  the  Son  of  God  assumed.  In  Eph.  i. 
17-21,  the  apostle  says  that  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  when  he  raised  Christ  from 
the  dead,  "  made  him  to  sit  at  his  right  hand  in  the 
heavenly  places,  far  above  all  rule,  and  authority, 
and  power,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that  which 
is  to  come  :  and  he  put  all  things  in  subjection  under  his 

[   52   ] 


,  NOTES.  [CH.  II.  V.  9. 

feet,  and  jjave  him  to  be  head  over  all  things  to  the 
chui'ch,  which  is  his  bod5%  the  fulness  of  him  that 
iilleth  all  in  all,"  that  is,  made  him,  as  Head  of  the  Chinch, 
supreme  in  the  whole  universe.  And  the  author  of  the 
epistle  to  the  Hebrews,  mentioning  the  Son  of  God  as  the 
person  in  whom  prophetic  revelation  had  culminated, 
speaks  of  him  as  having  been  appointed  heir  of  all  things, 
as  the  person  through  whom  God  made  the  worlds,  as 
being  the  effulgence  of  God's  glory,  and  the  very  image 
of  his  substance,  and  as  upholding  all  things  by  the  word 
of  his  power  ;  and  then  he  goes  on  to  state  that  he,  **  when 
he  had  made  purification  of  sins,  sat  down  on  the  right 
hand  of  the  Majesty  on  high  ;  having  become  by  so  much 
better  than  the  angels,  as  he  hath  inherited  a  more 
excellent  name  than  they." 

10.  That  in  the  name  of  Jesus  every  knee  should  boWy 
of  tilings  in  heaven  and  things  on  earth  and  things  under 
the  earth, — From  the  connection  in  which  the  name 
Jesus  is  here  used,  this  name  would  appear  to  be  "  the 
name  vrhich  is  above  every  name."  And  from  the  juxta- 
position in  which  the  words,  "  a  more  excellent  name,"  in 
Heb.  i.  4,  and  the  words,  "  my  Son,"  in  the  following  verse, 
occur,  this  distinguishing  title  would  with  equal  likelihood 
appear  to  be  "  the  name  which  is  above  every  name." 
It  is  impossible  therefore  to  say  that  this,  or  that,  or  any 
other  name,  is  with  particularity  thus  referred  to.  Nor 
is  it  necessary  to  understand  that  any  particular  name  is 
intended  by  the  designation,  "the  name  which  is  above 
every  name.  '  A  name,  any  name,  is  lowered  or  elevated, 
degraded  or  exalted,  by  the  character  of  the  person  who 
bears  it.  By  the  living  of  noble  lives,  and  by  the  per- 
formance of  heroic  deeds,  the  commonest  names  are  gilded 
with  grace,  honor  and  dignity.  The  name  Jesus  was  a 
common  one  among  the  Jews  before  Christ's  time  and  in 
his  day,  and  if  Jesus  of  Na/areth  had  done  nothing  more 
than  other  Jews  who  had  borne  this  name  had  done  to 
make  it  distinguished,  it  would  not  have  been  lifted  above 
the  common  level.  But  the  life  and  death  of  this  Jesus 
have  given  to  this  name  an  eminence  such  as  no  other 
name  can  ever  have.     And    so  it  is   with  the  title  "  My 

[   53  ] 


CH.  II.  -17.  10.]  NOTES, 

Son,"  which  distinguishes  above  all  other  sons  Him  to 
whom  God  in  a  special  manner  applied  it.  So  well  pleas- 
ed did  God  the  Father  become  with  his  Son  Jesus,  the- 
Christ,  that  he  not  only  exalted  him  above  the  angels, 
but  an  everlasting  throne,  the  throne  of  the  Highest,  was 
given  to  him.  *'  Th}^  throne,  O  God,  is  for  ever  and  ever,"^ 
said  God  the  Father  to  his  Son.  The  name  Jesus  and 
the  title  Lord  are  now  and  will  ever  be  synonymous. 
When  the  prostrate  persecutor  Saul  hearing  a  voice,  not 
of  earth,  speaking  to  him,  inquired,  "  Who  art  thou, 
Lord,"  the  answer  came,  "  I  am  Jesus." 

When  it  is  said,  "  that  in  the  name  of  Jesus  every  knee 
should  bow,  of  things  in  heaven  and  things  on  earth  and 
things  under  the  earth,"  what  is  meant  is  that  universal, 
homage  shall  be  paid  to  him.  Such  homage  will  be  paid' 
to  Jesus  on  the  day  of  judgment.  "  To  this  end  Christ 
died  and  lived  again,  that   he  might  be  Lord   of  both  the 

dead  and  the  living For  we  shall  ah  stand  before 

the  judgment-seat  of  God.  For  it  is  written.  As  I  live, 
saith  the  Lord,  to  me  every  knee  shall  bow."  "The  judg- 
ment-seat of  God"  is  the  reading  of  thePievised  Version, 
but  this  does  not  change  the  meaning  of  the  Scripture  in 
this  place.  It  only  makes  clear  that  Christ  is  God,  for  no 
other  than  God  could  be  "  Lord  of  both  the  dead  and  the 
living." 

Those  who  will  bow  the  knee  to  Jesus  on  the  day  of 
judgment  will  do  so  in  sincere  acknowledgment  of  his 
divine  authority  and  sovereignty.  How  important,  there- 
-fore,  it  is  that  all  who  will  then  appear  before  him  should 
begin  on  earth  to  bow  the  knee  to  him  in  sincerity!" 
-  What  a  travesty  upon  serious  worship  is  that  bow- 
ing at  the  name  of  Jesus,  which,  consisting  only  of 
ritualistic  ceremony,  is  not  in  the  least  indicative  of 
submission  of  heart  and  of  true  allegiance  to  the  Lord 
Jesus  Christ  I 

11.  and  that  every  tongue  should  confers  that  Jesus 
Christ  is  Lord,  to  the  glory  of  God  the  Father. — -Wlien  the 
apostle  Peter  on  the  day  of  Pentecost  said,  "  Let  all  the 
house  of  Israel  therefore  know  assuredly,  that  God  hath 
made  him  both  Lord  and  Christ,  this  Jesus  whom  ye  cru- 

[   54   1 


NOTES.  [CH.  II.  V.  11. 

cified,"  he  stated  that  by  the  resurrection  of  Jesus  these 
two  facts  had  been  made  clear,  namely,  first;  that  Jesus 
was  no  other  than  Jehovah,  and  secondly,  that  he  was  the 
Messiah,  of  whom  the  prophets  had  spoken.  And  with 
such  convincing  power  did  the  Holy  Spirit  bring  these 
truths  home  to  those  who  heard  them,  that  "  they  were 
pricked  in  their  heart,  and  said  to  Peter  and  the  rest  of 
the  apostles,  Brethren,  what  shall  we  do  ?"  Again,  Paul, 
in  his  epistle  to  the  Romans,  says,  "  If  thou  shalt  confess 
with  thy  mouth  Jesus  as  Lord,  and  shalt  believe  in  thy 
heart  that  God  raised  him  from  the  dead,  thou  shalt  be 
saved."  Thus  according  to  Paul  also,  the  risen  Jesus  was 
to  be  acknowledged  as  Jehovah  the  living  God,  and 
trusted  in  as  a  Divine  Deliverer,  in  order  to  the  obtaining 
of  salvation.  To  the  Corinthians  also  Paul  said,  "  We 
preach  not  ourselves,  but  Christ  Jesus  as  Lord  (or  Jeho- 
vah), and  ourselves  as  your  servants  for  Jesus'  sake. 
Seeing  it  is  God,  that  said,  Light  shall  shine  out  of 
darkness,  who  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ." 
So  in  this  passage  in  Philippians,  the  meaning  is,  that 
every  tongue  should  confess  that  Jesus  Christ  is  Jehovah, 
to  the  glory  of  God  the  Father. 

As  a  confirmation  of  the  correctness  of  this  interpreta- 
tion of  the  texts  above  cited,  we  have  only  to  quote  a 
passage  from  the  prophet  Isaiah,  as  follows :  "  Who 
hath  showed  this  from  ancient  times  ?  who  hath  declared 
it  of  old  ?  have  not  I,  Jehovah  ?  And  there  is  no  God 
else  besides  me,  a  just  God  and  a  Saviour  ;  there  is  none 
besides  me.  Look  unto  me,  and  be  ye  saved,  all  the  ends 
of  the  earth  ;  for  I  am  God,  and  there  is  none  else.  By 
myself  have  I  sworn,  the  word  is  gone  forth  from  my 
mouth  in  righteousness,  and  shall  not  return,  that  unto 
me  every  knee  shall  bow,  every  tongue  shall  swear.  Only 
in  Jehovah,  it  is  said  of  me,  is  righteousness  and  strength ; 
even  to  him  shall  men  come;  and  all  they  that  were 
incensed  against  him  shall  be  put  to  shame.  In  Jehovah 
shall  all  the  seed  of  Israel  be  justified,  and  shall  glory." 

12.  So  then,  my  beloved,  even  as  ye  have  alicays 
obeyed, — The  Philippian  Church  had  from  the  commence- 

[   55   ] 


CH.  II.  V.  12.]  NOTES. 

ment  of  its  history  shown  a  beautiful  spirit  of  obedience, 
which  was  the  reason  why  so  strong  a  bond  of  affection 
existed  between  them  and  the  apostle.  They  had  been 
obedient  to  the  will  of  God,  as  his  will  had  been  made  clear 
to  them  by  the  teaching  of  his  servant  Paul.  The  motive 
to  continued  obedience  they  would  perceive  to  be  of  the 
strongest  possible  character,  since  the  apostle  had  just 
mentioned  the  obedience  of  Christ  for  them  even  unto 
death,  yea,  the  death  of  the  cross,  together  with  his  con- 
sequent exaltation,  in  which  his  people  who  suffer  with 
him  will  be  participants  with  him.  Eom.  viii.  17,  and 
II  Tim.  ii.  12.  Obedience  is  a  distinguishing  mark  nf 
the  children  of  God,  which  was  exemplified  in  a  remark- 
able degree  in  Abraham,  the  father  of  the  faithful,  and 
the  friend  of  God. 

not  as  in  my  presence  only,  hut  noio  much  more  in  my 
absence, — The  presence  of  Paul  among  them  would 
greatly  stimulate  them,  but  the  presence  of  Christ, 
with  them  should  stimulate  them  most  of  all  ;  and  the 
absence  of  such  aid  as  Paul's  presence  might  afford, 
ought  to  have  the  effect  to  lead  them  to  rely  more  un- 
reservedly upon  Christ,  for  after  all  they  were  to  follow 
Paul  only  as  he  followed  Christ. 

While  individual  Christians  and  organised  Churches 
should  value  most  highly  all  the  subordinate  helps  which 
God  provides,  yet  when  they  have  none  but  God  to 
help  them,  they  should  instead  of  being  discouraged,  be 
rather  encouraged  to  go  forward  and  put  forth  even 
greater  exertions  in  all  well-doing,  rememberincj  Christ's 
words,  "  Lo,  lam  with  you  all  the  days."  Paul's  en- 
forced absence,  due  to  his  imprisonment,  would  give 
great  weight  to  his  exhortation  to  them  to  work  out  their 
ovm  salvation  even  as  he  was  then  working  out  his 
own. 

The  pastor  of  a  large  London  Church,  on  returning  to 
his  people  after  an  enforced  absence,  said,  "  If  I  were  to 
begin  to  tell  you  of  all  the  lessons  I  hope  I  have  learnt 
in  my  absence  from  you,  L  should  keep  you  here  far  into 
the  night.  I  have  felt  that  this  enforced  absence  from 
you  has  been  blessed  to  both  of  us.     It  has  taught  us  to 

[   56   ] 


NOTKS.  [CH.  II.  V.  12. 

depend  more  entirely  upon  God.  Ifc  has  taught  me  to 
feel  that  my  hand  must  he  clasped  in  His  hand,  and 
that  my  feet  must  be  planted  on  the  Kock.  J  received 
when  away  a  letter  from  a  young  man  in  my  congre- 
gation which  touched  me  very  much.  He  had  been 
passing  through  a  period  of  great  perplexity,  and  if  I  had 
been  at  home  he  would  have  come  to  me  for  advice. 
As  it  was  he  was  forced  to  go  to  God  alone,  and  he 
wrote  to  tell  me  of  the  perfect  blessing  that  had  come 
to  him  through  this  seeking  of  God.  '  I  thank  Him 
for  your  absence,'  he  said." 

Is  there  not  a  lesson  here  for  those  who  depend  so 
much  on  protracted  meetings  and  conferences,  and  on 
what  they  call  evangelistic  or  revival  meetings  for  help, 
rather  than  upon  direct  help  from  God  through  the 
study  of  his  Word  and  through  secret  prayer  ?  Are  not 
the  ordinary  means  of  grace,  the  regular  Sabbath  ser- 
vices of  the  sanctuary,  the  week-day  prayer-meeting,  and 
family  worship,  too  much  disparaged  by  many  ?  Is  not 
that  precious  assurance  of  Christ — "  Where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the 
midst  of  them" — too  little  valued?  When  two  thus 
meet  together,  do  the  two  always  know  that  not  two 
only,  but  three  are  there?  And  when  not  even  two  can 
thus  meet,  can  no  prayer-meeting  be  held  ?  Does  not 
Jesus  say,  '*  But  thou,  when  thou  prayest,  (or,  if  thou 
wouldst  pray)  enter  into  thine  inner  chamber,  and 
having  shut  thy  door,  pray  to  thy  Father  who  is  in  secret, 
and  thy  Father  who  seeth  in  secret  shall  recompense 
thee?" 

woi'k  out  your  own  sal  cat  ion  ir  ith  fear  and  trembling  ; — 
Salvation  is  God's  work,  but  it  is  not  wrought  in  those 
who  would  remain  passive  under  God's  hand,  like 
machines  which  are  moved  only  as  power  from  without 
is  applied  to  them.  Human  beings  are  free  moral  agents, 
responsible  for  their  actions,  and  God  treats  them  as 
such.  When  Jehovah  said  to  the  house  of  Israel,  "  As 
the  clay  in  the  potter's  hand,  so  are  ye  in  my  hand,"  be 
went  on  to  say  to  them  these  things  also,  "  At  what  instant 
I  shall   speak    concerning  a  nation,  and   concerning  a 

[   57  ] 


CH.  II.  V.  12. j  NOTES. 

kingdom,  to  pluck  up  and  to  break  down  and  to  destroy 
it ;  if  that  nation,  concerning  which  I  have  spoken^ 
turn  from  their  evil,  I  will  repent  of  the  evil  that  I 
thought  to  do  unto  them.  And  at  what  instant  I  shall 
speak  concerning  a  nation,  and  concerning  a  kingdom,  to 
build  and  to  plant  it ;  if  they  do  that  which  is  evil  in  my 
sight,  that  they  obey  not  my  voice,  then  I  will  repent  of 
the  good,  wherewith  I  said  I  would  benefit  them."  It  is 
thus  made  evident  that  God's  use  of  the  parable  of  the 
potter  and  the  clay  in  the  word  which  he  gave  to  his 
prophet  to  speak  to  the  house  of  Israel,  was  intended  to 
show  them  that  they  had  in  their  own  hands  the  making 
of  their  own  destiny.  See  Jeremiah  xviii.  5-12.  Christ's 
obedience  even  unto  death,  yea,  the  death  of  the  cross, 
procured  a  free,  full  and  everlasting  salvation  for  us,  but 
whether  it  becomes  ours  or  not  depends  on  whether 
we  are  willing  to  obey  Christ  or  not,  for  he  became  unto 
all  them  that  obey  him  the  Author  of  this  salvation. 
Heb.  V.  7-9.  We  shall  neither  be  saved,  nor  will  our 
salvation  after  our  acceptance  of  Christ  as  our  Saviour  be 
perfected,  unless  we  put  forth,  and  continue  to  put  forth, 
our  own  efforts  to  obtain  salvation,  and  to  make  our 
calling  and  election  sure.  The  spirit  in  which  these 
exertions  should  be  put  forth  and  maintained  is  set  forth 
in  this  exhortation  of  Paul  to  the  Philippians.  The 
spirit  of  obedience  begets  distrust  of  self,  and  this  is 
coupled  with  an  earnest  purpose  to  do  the  will  of  God 
in  humble  reliance  upon  his  help.  We  see  this  well 
exemplified  in  the  Corinthian  Christians.  See  II. 
Cor.  vii.  15. 

13.  for  it  is  God  icJio  wovlceth  in  you — Without  God's 
working  in  us  our  working  would  be  utterly  vain  and 
futile  ;  therefore  Paul  gives  as  a  reason  for  our  working 
out  our  own  salvation,  that  it  is  God  who  worketh 
in  us.  The  verb  here  used  is  the  one  from  which  the 
English  word  energy  is  derived.  The  meaning  therefore 
is  that  God's  power  is  employed  on  our  behalf  and 
produces  results ;  in  other  words,  God  works  in  us 
effectively.  This  is  the  word  used  in  Gal.  ii.  8,  where 
Paul  says,   "  He  that  wrought  (or  energised)  for  Peter 

[    58   ] 


NOTES.  [CH.  II.  v.  13^. 

unto  the  apostleship  of  the  ch*cumcision,  wrought  (or 
energised)  for  me  also  unto  the  Gentiles." 

botJi  to  will  and  to  icor'k, — These  words  are  added  for 
the  purpose  of  showing  that  God's  work  is  not  merely 
supplementary  to  man's,  but  is,  on  the  contrary,  initia- 
tive, continuous,  completive,  that  is,  the  w^hole  work  of 
salvation  is  God's  from  the  beginning  to  the  end.  The 
very  first  impulse  on  man's  part  to  will  is  of  God, 
and  all  the  subsequent  effective  efforts  of  man  in  working 
out  his  own  salvation  are  due  to  the  efficiency  which  God 
himself  inspires  in  man. 

fo7-  his  (jood  pleasure. — It  is  all  '*  according  to  the  good 
pleasure  of  his  will,  to  the  praise  of  the  glory  of  his 
grace,  which  he  freely  bestow^ed  on  us  in  the  Beloved." 
Eph.  i.  5,  6. 

14.  Do  all  tilings  tcitliout  murmurings  and  question- 
ings ; — Paul's  meaning  (as  the  words  which  follow  make 
ciearj  is,  '  Be  not  like  the  Israelites  in  the  wilderness,  who 
murmured  and  complained  against  God  ?  They  should 
never  give  way  to  discontent,  on  account  of  any  of  God's 
dealings  with  them ;  nor  to  unbelief,  as  if  God  were 
not  faithful  and  true. 

15.  that  ye  may  become  blameless  and  harndcss,—Oi 
the  two  qualifying  terms  here  used,  the  former  evidently 
refers  to  character  in  the  estimation  of  others,  while  the 
latter  is  employed  in  reference  to  intrinsic  worth.  The 
apostle  expressed  the  desire  that  they  might  approve 
themselves  as  entirely  void  of  blameworthiness,  and 
(what  would  be  a  still  greater  virtue)  void  also  of  all  evil. 
Thus  in  an  eminent  degree  would  their  Christ-likeness. 
appear.  The  same  high  standard  of  character  to  which 
in  the  second  chapter,  verses  2-5,  they  are  exhorted 
to  attain,  is  again  set  before  them. 

children  of  God  without  blemish  in  tlie  midst  of  ct 
crooked  and  perverse  generation, — The  full  force  of  the 
apostle's  words  in  this  and  in  the  preceding  clause 
cannot  be  perceived  without  recalling  w-hat  in  the 
estimation  of  God  the  Israelites  were,  as  their  character 
is  described  by  Moses  in  his  song  in  Deut.  xxxii.  5 : 
*' They    have    dealt   corruptly  with   him,   they  are    not 

[    59   ] 


•CH.  II.  V.  15.]  NOTES. 

his  children,  it  is  their  blemish  (or,  a  blot  on  them) ;  they 
are  a  perverse  and  crooked  generation/'  With  the  clearest 
reference  to  all  these  particulars  laid  to  the  charge 
of  Israel  by  Moses,  the  apostle  expresses  his  desire  for 
the  Philippians,  that  they  may  be  blameless  and  harmless 
(literally  without  faults  or  defects,  and  unmixed  or  un- 
adulterated), that  they  may  be  children  of  God,  that 
they  may  be  without  blemish,  and,  in  the  midst  of  a 
•crooked  and  perverse  generation,  not  themselves  perverse 
and  crooked. 

among  whom  ye  are  seen  as  lights  in  the  world, — The 
apostle  wished  them  to  be  like  the  great  lights  in  the 
firmament,  liindnaries  enlightening  the  darkness  which 
but  for  them  would  enshroud  their  part  of  the  world. 
"  They  that  are  wise  shall  shine  as  the  brightness  of  the 
firmament :  and  they  that  turn  many  to  righteousness 
■as  the  stars  for  ever  and  ever.  Dan.  xii.  3.  A  lamp 
placed  on  a  stand  shineth  unto  all  that  are  in  the  house. 
Even  so  Christians  should  let  their  light  shine  before  men, 
that  they  may  see  their  good  works,  and  glorify  their 
Father  who  is  in  heaven.  Matt.  v.  15,16.  If  any  professed 
Christians  are  not  what  Christ  says  his  people  are — 
*'the  light  of  the  world,"  then  do  they  not  show  them- 
selves false  to  their  profession  '? 

16.  JiGlding  forth  the  word  of  life ; — The  way  for 
Christians  to  illuminate  the  spiritual  darkness  which  is 
around  them  is  to  hold  forth  in  the  midst  of  it  the  Word 
of  life.  "Thou  hast  the  words  of  eternal  life,"  said 
Peter  to  his  Lord ;  and  taking  these  words  he  held  them 
forth  to  others,  and  they  became  in  his  use  of  them 
*'  spirit  and  life."  How  marvellously  and  with  what  glori- 
ous results  he  held  them  forth  on  the  day  of  Pentecost ! 
What  a  luminary  was  Chrysostom,  the  golden-mouthed 
preacher,  as  he  was  called,  when  the  people  of  Antioch 
before  whom  he  held  forth  the  Word  of  life  felt  constrained 
to  say  of  him,  "  Better  would  it  be  for  the  sun  not  to 
shine  than  for  Chrysostom  not  to  teach  !"  The  holding 
forth  of  the  Word  of  life,  whether  in  the  pulpit  or  out  of 
it,  whether  by  the  ordained  preacher,  or  by  any  other  of 
Christ's    servants,  is  the  one  instrumentality  which  God 

[    60   ] 


NOTES.  [CH.  II.  V.  16. 

has  appointed  to  be  used  for  the  enlightenment  of  men,, 
and  the  conversion  of  souls  to  Christ.  "  He  that  hath  my 
word,"  said  God  by  the  prophet  Jeremiah,  **  let  him 
speak  my  word  faithfully.  What  is  the  straw  to  the 
wheat?  saith  Jehovah.  Is  not  my  word  like  fire?  saith 
Jehovah  ;  and  like  a  hammer  that  breaketh  the  rock  in 
pieces?"  Paul  exhorted  Timothy  thus:  "Preach  the 
word  ;  be  urgent  in  season,  out  of  season  ;  reprove,  rebuke, 
exhort,  with  all  longsuffering  and  teaching."  When 
on  account  of  the  persecution  which  arose  about  Stephen 
all  the  disciples  who  were  in  Jerusalem  were  scattered 
al)road  throughout  the  regions  of  Judiea  and  Samaria,  what 
did  they?  "They  went  about  preaching  the  word." 
Though  it  is  not  specifically  stated,  it  is  nevertheless 
highly  probable  that  the  occasion  when  the  risen  Christ 
appeared  to  above  five  hundred  brethren  at  once,  was  that 
one  when  on  a  mountain  in  Galilee  he  said  to  the  assembled 
disciples,  "All  authority  hath  been  given  unto  me  in 
heaven  and  on  earth.  Go  ye  therefore,  and  make  disci- 
ples of  all  the  nations."  Not  alone  the  eleven  apostles, 
but  all  the  brethren  were  commissioned  to  preach  the 
Gospel,  and  thus  hold  forth  the  Word  of  life.  There 
exists,  no  doubt,  the  need  for  organised  Christian  missions, 
but  above  this  need  is  the  special  one— that  of  a  "  univer- 
sal Christian  mission,"  that  is,  a  mission  comprising  all 
of  Christ's  disciples.  In  his  last  recorded  intercessory 
prayer  for  his  disciples,  Christ  prayed  not  for  a  select  few 
alone,  but  for  all  his  people,  saying,  "  Sanctify  them  in 
the  truth  :  thy  word  is  truth.  As  thou  didst  send  me  into 
the  world,  even  so  sent  1  them  into  the  world."  Previous- 
ly in  this  prayer  he  had  said,  "I  have  given  them  thy 
word."  With  this  word  they  were  to  go  and  enlighten  and 
lead  to  Christ  their  fellow-men  still  sitting  in  darkness. 
They  were  to  bear  witness  to  the  truth.  The  followers  of 
Christ  do  not  appreciate  their  privilege  as  individuals,  or 
recognise  th6ir  personal  obligation  to  their  Saviour,  if 
they  allow  themselves  to  be  lost  sight  of  in  the 
general  work  of  the  Church,  or  if  they  relegate  to  their 
ministers  the  work  of  evangelising  their  fellow-men, 
as  if  it  were  theirs  alone.     Bishop  Westcott  well  says,  "  If 

[«i  ] 


'CH.  II.  V.  16.]  NOTES. 

only  every  Christian  would  have  the  courage  to  confess 
what  he  has  found  in  his  faith,  simply  and  soberly,  with- 
out affectation  and  without  reserve ;  if,  that  is,  our 
apostles  were  multiplied  a  thousand  fold  ;  we  should  not 
wait  so  sadly,  sodoubtingly,  as  we  do,  for  the  last  triumph 
of  Christ  :  we  should  rejoice  to  hasten  his  coming, 
v>'hen  he  shall  return  in  glory,  the  same  Jesus  who  died 
and  rose  from  the  dead  :  we  should,  in  a  sense  which  we 
have  not  yet  felt,  know  him  and  the  power  of  his  re- 
surrection." 

that  I  may  have  lohereofto  glory  in  the  day  of  Christ, — 
The  apostle  Paul  seems  ever  to  have  wrought  with  the 
day  of  judgment  in  view,  and  he  had  glorious  anticipa- 
'tionsof  what  in  reference  to  himself  and  his  fellow-workers 
would  then  be  manifested.  He  told  the  Corinthian 
Christians  that  as  they  had  acknowledged,  though  but 
partially,  that  they  gloried  in  him  and  his  fellow-workers, 
even  as  he  and  his  fellow-workers  gloried  in  them,  so  he 
hoped  that  they  would  continue  to  glory  unto  the  end, 
even  to  the  day  of  the  Lord  Jesus  (II.  Cor.  i.  13,  14).  To 
them  he  said,  "  Each  man's  work  shall  be  made  manifest : 
for  the  day  (that  is,  the  day  of  judgment)  shall  declare  it, 
because  it  is  revealed  in  fire,  and  the  lire  itself  shall  prove 
each  man's  work  of  what  sort  it  is."  I.  Cor.  iii.  13.  And 
again  he  said  to  them,  "  With  me  it  is  a  \evy  small  thing 
that  I  should  be  judged  of  you,  or  of  man's  judgment: 
yea,  I  judge  not  mine  own  self.  For  I  know  nothing 
against  myself ;  yet  am  I  not  hereby  justified :  but  he  that 
judgeth  me  is  the  Lord.  Wherefore  judge  nothing  before 
the  time,  until  the  Lord  come,  who  will  both  bring  to 
light  the  hidden  things  of  darkness,  and  make  manifest 
the  counsels  of  the  hearts ;  and  then  shall  each  man 
have  his  praise  from  God."     I.  Cor.  iv.  3-5. 

that  I  did  not  run  in  vain  neither  labor  m  vain. — If  the 
Philippian  Christians  should  continue  to  the  last  day 
to  be  what  they  had  been  from  the  first  day  of  Paul's 
acquaintance  with  them,  that  is,  if  they  should  continue 
to  he  seen  as  luminaries  in  the  world,  holding  forth  the 
Word  of  life,  then  he  would  surely  have  whereof  to  glory 
in  that  day,-  that  he  had  not  run  in  vain  neither  labored 

[   62  ] 


NOTES.  [CH.  II.  V.  16. 

in  vain  on  their  behalf.  Continuance  in  well-doing  is  that, 
and  that  only,  which  ensures  against  failure  in  the  Chris- 
tian course.  "  We  are  become  partakers  of  Christ,  if  we 
hold  fast  the  beginning  of  our  confidence  firm  unto  the 
end."     Heb.  iii.  14. 

The  apostle  wrote  to  the  Philippians  in  the  same 
spirit  in  which  the  author  of  the  epistle  to  the  Hebrews 
(who  may  have  been  Paul)  wrote  to  his  Jewish  brethren 
in  Christ :  "  God  is  not  unrighteous  to  forget  your  work 
and  the  love  which  ye  showed  toward  his  name,  in  that 
ye  ministered  unto  the  saints,  and  still  do  minister. 
And  we  desire  that  each  one  of  j^ou  may  show  the  same 
diligence  unto  the  fulness  of  hope  even  to  the  end  :  that 
ye  be  not  sluggish,  but  imitators  of  them  who  through 
faith  and  patience  (endurance  or  continuance  of  labor) 
inherit  the  promises."    Heb.    vi.  10-12. 

Paul  likens  his  efforts  for  the  spiritual  welfare  of  the 
Philippians  to  the  severely  strenuous  exertions  of  the 
Grecian  youth  who  contended  for  prizes  in  the  Isthmian 
games.  The  apostle  made  frequent  reference  to  these 
contests  in  his  epistles.    See  Acts  xx.   24  ;  Eom.  ix.  16 ; 

I.  Cor.  ix.  24-27  ;  Gal.  ii.  2  and  v.  17 ;  Phil.  i.  27,  30  and 
iii.  12-14  ;  Col.  i.  29  and  ii.  1,  18 ;  I.  Tim.  iv.  7-10  and  vi. 

II,  12  ;  II.  Tim.  ii.  5  and  iv.  7,  8;  Heb.  xii.  1. 

It  is  interesting  to  notice  that  Polycarp  in  his  epistle 
to  the  Philippians  uses  the  same  metaphorical  expression 
as  Paul  in  reference  to  the  Christian  life.  "  All  of  you 
obey  the  w^ord  of  righteousness,"  says  he,  "  and  practise 
true  endurance,  which  you  have  seen  exemplified  before 
you  not  only  in  ])lessed  Ignatius,  Zosimus  and  Eufus, 
but  in  others  of  your  own  body,  and  in  Paul  himself  and 
the  other  apostles.  You  know  that  they  all  did  not  run 
in  rain.  They  have  gone,  in  the  path  of  faith  and 
righteousness,  to  their  promised  place,  beside  the  Lord 
with  whom  they  suffered." 

17.  Yea,  and  if  I  am  offered  (poured  out  as  a  drink- 
•oifering)  u])on  the  sacrifice  and  service  of  your  faith, — 
The  word  translated  '  yea'  has  here  a  reflexive  force, 
and  the  apostle's  meaning  may  be  thus  paraphrased : 
'  My  labor  for  you  has  indeed  been  severe,  but  if  I  shall 

[    03    ] 


CH.  II.  V.  17.]  I^OTES. 

be  called  to  do  more  than  I  have  hitherto  done,  even  to- 
shed  my  blood  foi'  you'.  In  the  metaphor  which  the 
apostle  here  uses,  the  Philippian  Christians  are  pic- 
tured as  priests  engaged  in  otfering  a  sacrifice,  and  the 
reference  is  probably,  as  Dr.  Lightfoot  thinks,  to  a. 
heathen  rather  than  a  Jewish  sacrifice,  which,  as  the 
Philippian  Christians  were,  many  of  them,  converts  from 
heathenism,  would  appeal  to  them  forcibly.  The  sacrifice 
which  they  are  represented  as  ottering  is  their  faith  in 
Christ,  or  their  service  for  Christ  as  a  manifestation  of 
their  faith.  Paul,  making  still  further  use  of  a  metaphor 
derived  from  the  custom  of  the  heathen,  represents  his- 
own  life-blood  as  a  libation  poured  out  upon  the  sacrifice 
of  the  Philippians. 

J  joy,  and  rejoice  icith  you  all : — I  rejoice  in  this  as  a 
privilege,  and  1  congratulate  you  all  as  having  a  part 
with  me  in  manifesting  devotion  to  our  common  Saviour. 

IS.  and  in  tJie  same  manner  do  ye  also  joy,  and  rejoice- 
with  me. — I  ask  you  likewise  to  rejoice  in  the  privilege" 
of  serving  Christ  which  is  afforded  you,  and  to  congrat- 
ulate me  on  the  high  privilege  of  dying  for  the  Gospel's 
sake,  if  it  shall  please  Christ  to  bestow  upon  me  such  an 
honor.  We  have  the  testimony  of  tradition  that  Paul 
did  receive  this  honor ;  and  thus  the  Philippian  Chris- 
tians would  have  in  the  death  as  well  as  in  the  life  of 
their  spiritual  father  an  example  of  loyalty  to  Christ  which 
might  W'cU  stir  up  in  them  like  consecration  to  the 
service  of  the  Gospel.  And  if  in  the  hearts  of  the 
Philippian  Christians,  why  not  in  ours  also '? 

19.  But  I  hope  in  the  Lord  Jesus.— The  conjunction 
*  but,'  in  connection  with  Paul's  proposal,  possibly 
indicates  a  connection  with  the  words  'in  my  absence'  in 
verse  12;  or  the  connection  may  be  with  the  paragraph 
just  ended.  '  But  notwithstanding  that  my  death  is 
a  possibihty,  my  hope  is  that  I  may  be  able  to  send 
Timothy  to  you  shortly.'  In  the  same  manner,  in  verse 
24,  Paul  expresses  his  confidence  in  the  Lord,  of  being 
able  shortly  to  come  unto  them  himself.  Paul  expresses 
no  hope  or  trust  except  in  the  Lord.  He  realised  that 
he  was  a  part  of  Christ,  a  member  of  his  body,  and  so  he 

[    64    ] 


-    NOTES.  [CH.  II.  V.  19. 

would  not  put  forth  an  act  or  feel  an  impulse  apart  from 
Christ.  "  The  Christian  is  a  part  of  Christ,  a  member  of 
his  body.  His  every  thought  and  word  and  deed  pro- 
ceeds from  Christ,  as  the  centre  of  volition.  Thus  be 
loves  in  the  Lord,  he  hopes  in  the  Lord,  he  boasts  in  the 
Lord,  he  labors  in  the  Lord,  etc.  He  has  one  guiding 
principle  in  acting  and  in  forbearing  to  act.  '  Only  in 
the  Lord'  (I.  Cor.  vii.  39)."  Lightfoot.  Such  indeed  is 
the  Pauline  Christian.  And  is  not  this  the  model  for 
all  Christians  ? 

to  send  Timothy  shortly  unto  you,  that  I  also  may  he 
of  good  comfort,  when  I  know  your  state. — As  you  will  be 
comforted  when  you  hear  from  me  in  reference  to  my 
circumstances,  so  I  also  hope  to  be  comforted  when  I 
learn  what  your  situation  is. 

20.  For  I  have  no  man  likeminded,  who  will  care  truly 
(genuinely)  for  your  state. — The  word  "truly  "  may  also  be 
understood  to  mean  naturally,  like  a  parent.  As  Timothy 
was  associated  with  Paul  in  the  establishment  of  the 
Philippian  Church,  and  as  he  had  from  the  beginning 
shared  Paul's  solicitude  for  their  welfare,  and  visited  them 
from  time  to  time,  he  would  have,  like  the  apostle,  a 
parental  feeling  towards  the  Philippian  Christians. 

When  Paul  wrote  from  Eome  his  letter  to  the  Colos- 
sians  he  had  with  him  no  less  than  seven  other  brethren 
of  Timothy's  stamp.  One  of  them  was  Tychicus,  whom  he 
spoke  of  as  '*  the  beloved  brother  and  faithful  minister 
and  fellow-servant  in  the  Lord."  He  had  Onesimus, 
"  the  faithful  and  beloved  brother,"  whom  he  had 
begotten  in  his  bonds.  He  had  Aristarchus  of  Thessalo- 
nica,  who  had  been  a  companion  in  travel,  and  was  then 
a  fellow-prisoner  with  him.  He  had  Mark,  the  cousin  of 
Barnabas,  whom  he  had  once  regarded  as  unfaithful, 
but  w^ho  now  possessed  his  entire  confidence.  He  had 
Jesus,  called  Justus,  from  Corinth.  Of  these  five  men  he 
says  in  his  letter  to  the  Colossians,  "  These  only  are 
my  fellow-workers  unto  the  kingdom  of  God,  men  that 
have  been  a  comfort  unto  me."  But  before  closing 
his  letter  he  mentions  two  others.  One  of  them  was 
Epaphras,  whom  he   speaks   of   as   a   "  beloved   fellow- 

[    65   ]  E 


CH.  II.  V.  20.]  NOTES. 

servant,"  and  "  a  faithful  minister  of  Christ,"  and  of  whom 
he  says  that  he  was  always  striving  (agonising)  for 
them  (the  Colossians)  in  his  prayers,  that  they  might 
stand  perfect  and  fully  assured  in  all  the  will  of  God  ; 
and  he  further  says  concerning  him,  "  I  bear  him  witness 
that  he  hath  much  labor  (labor  in  prayer)  for  you, 
and  for  them  in  Laodicea,  and  for  them  in  Hierapolis." 
And  along  with  Epaphras  he  mentions  Luke,  "  the 
beloved  physician."  But  all  these  seven  must  have 
been  absent  from  Home  when  Paul  w^rote  his  letter 
to  the  Philippians. 

21.  For  they  all  seek  their  own,  not  the  things  of 
Jesus  Christ. — Paul  here  speaks  of  those  who  were  with 
him  and  might  have  been  sent  to  Philippi,  if  they 
had  been  fit  to  go.  At  the  close  of  this  letter,  when  Paul 
is  sending  their  salutation  to  the  Philippians,  he  merely 
says,  "  The  brethren  that  are  with  me  salute  you," 
He  could  not  have  said  less,  if  he  mentioned  them  at 
all.  The  difference  between  such  a  notice  of  those 
who  were  with  him  at  this  time,  and  the  individual 
and  affectionate  mention  which  he  made  of  his  compan- 
ions when  he  w^rote  to  the  Colossians,  not  far  from 
the  same  time,  is  very  suggestive.  All  the  brethren  who 
were  with  Paul  were  clearly  disqualified  for  such  a  com- 
mission as  that  with  which  Timothy  was  entrusted,  for 
the  reason  that  they  were  distinguishing  between  their 
own  things  and  the  things  of  Christ,  as  though  they  and 
Christ  were  not  one,  and  their  interests  and  Christ's  were 
not  identical.  How  clearly  their  disqualification  for  such 
a  service  as  that  which  Timothy  was  sent  to  perform 
appeared  to  Paul,  is  seen  from  the  sharp  contrariety  in 
which  he  places  their  un-Christian  selfishness,  and  the 
devotion  to  Christ  which  ought  rather  to  have  character- 
ised them.  "  They  all  seek  their  own,  not  the  things  of 
Jesus  Christ." 

22.  But  ye  hnoio  the  'proof  of  him,  that,  as  a  child 
serveth  a  father,  so  he  served  loith  me  in  furtherance  of  the 
gospel. — To  have  such  testimony  concerning  him  given 
by  Paul,  what  an  honor  this  w^as  to  Timothy  !  Then  too, 
the  PhiHppians  knew  that  what  Paul  said  was  true,  for 

[   66   ] 


NOTES.  [CH.  II.  V.  22. 

the  service  of  which  Paul  spoke  had  been  rendered  before 
their  eyes  in  PhiHppi. 

At  the  time  when  Paul  sent  Timothy  from  Ephesus  via 
Macedonia  (Acts  xix.  22)  to  Corinth,  he  said  in  his  letter 
to  the  Corinthians  (I  Cor.  iv.  17),  which  would  reach 
them  before  the  arrival  of  Timothy,  this  concerning  his 
true  and  trusted  son  in  the  faith  :  "  I  have  sent  unto 
you  Timothy,  who  is  my  beloved  and  faithful  child  in  the 
Lord,  who  shall  put  you  in  remembrance  of  my  ways 
which  are  in  Christ,  even  as  I  teach  everywhere  in 
every  church."  So  thoroughly  imbued  with  the  apostle's 
teachings  even  concerning  the  deepest  truths  of  the 
Gospel  was  Timothy,  that  the  apostle  could  feel  fully 
assured  concerning  him  that  he  would  truly  and  faith- 
fully remind  the  Corinthian  Christians  of  what  he  had 
himself  taught  them.  Having  expressed  this  assurance 
in  the  early  part  of  his  letter,  he  again  near  its  close 
(Ch.  xvi.  10)  refers  to  Timothy's  visit  thus:  "Nov/  if 
Timothy  come,  see  that  he  be  with  you  without  fear ;  for 
he  worketh  the  work  of  the  Lord,  as  I  also  do." 

When  on  his  second  missionary  journey  Paul  had  been 
conveyed  from  Beroea  to  Athens,  his  anxiety  for  the 
Thessalonian  Christians  was  such  that  he  could  not  for- 
bear sending  back  to  Thessalonica  his  sole  companion,  in 
order  that  he  might  ascertain  what  their  circumstances 
were,  and  might  establish  them  and  comfort  them.  This 
companion  whom  in  writing  to  the  Thessalonians  he 
speaks  of  as  **  our  brother  and  God's  minister  in  the 
gospel  of  Christ,  "  was  his  beloved  son  Timothy.  How 
satisfactorily  he  did  what  Paul  sent  him  to  do  we  learn 
from  these  words  of  the  apostle,  contained  in  his  lirst 
letter  to  the  Thessalonians  :  "  When  Timothy  came  even 
now  unto  us  from  you,  and  brought  us  glad  tidings  of 
your  faith  and  love,  and  that  ye  have  good  remembrance 
of  us  always,  longing  to  see  us,  as  we  also  to  see  you  ; 
for  this  cause,  brethren,  we  were  comforted  over  you  in 
all  our  distress  and  atiliction  through  your  faith  :  for  now 
we  live,  if  ye  stand  fast  in  the  Lord  "  (I  Thess.  iii.  6-8.) 

Paul's  final  estimate  of  his  "  beloved  child  "  is  given  in 
his  second  letter  to  him,  written  on  the  eve  of  his  own 

\   67   ] 


CH.  II.  V.  22.]  NOTES. 

anticipated  martyrdom.  The  lustre  of  Timothy's  noble 
Christian  character  then  shone  forth  more  brilliantly 
than  ever,  contrasted  as  the  picture  was  with  the  dark 
background  of  many  faithless  ones  described  by  the 
apostle  as  holding  a  form  of  godliness  after  they  had  by 
their  un-Christian  and  even  diabolical  characteristics 
denied  the  power  thereof  (II.  Tim.  iii.  1-8).  "  But,"  says 
Paul  concerning  Timothy  (verse  10),  "  thou  didst  follow 
my  teaching,  conduct,  purpose,  faith,  long  suffering,  love, 
patience,  persecutions,  sufferings." 

23,  24.  Him  therefore  I  hope  to  send  forthivith,  so  soon 
as  I  shall  see  hoiv  it  will  go  ivith  me  .•  hut  I  tnist  in  the 
Lord  that  I  myself  also  shall  come  shortly. — The  apostle's 
trial  before  Nero  was  evidently  near  at  hand,  and 
whatever  its  issue  might  be,  he  was  prepared  for  it 
(II.  Tim,  iv.  6)  ;  but  he  had  a  confident  expectation  of 
lieing  released  from  his  imprisonment,  in  which  case  hiS' 
intention  was  to  pay  a  visit  to  Philippi  as  quickly  as 
possible.  That  this  hope  was  realised  seems  very  proba- 
ble, as  already  remarked  (see  note  on  Ch.  i.  25).  Timo- 
thy, however,  he  hoped  to  send  to  them  without  delay^ 
on  the  termination  of  his  trial. 

25.  But  I  counted  it  necessary  to  send  to  you  Epaph' 
roditus,  my  brother  and  felloiv-icorker  and  felloic -soldier, 
and  your  messenger  and  minister  to  my  need ; — Nothing  is 
known  of  Epaphroditus  beyond  the  information  given 
concerning  him  in  this  letter.  Although  Epaphras  is 
an  abbreviated  form  of  Epaphroditus,  yet  there  is  no 
proof  of  what  has  been  suggested  as  a  probability,  that 
the  Philippian  Epaphroditus  is  the  same  as  the  Colossian 
Epaphras,  but  on  the  other  hand  such  an  identity  is 
highly  improbable,  because  not  only  were  Philippi  and 
Colossae  widely  separated,  but  Epaphroditus  seems  to 
have  been  as  truly  one  of  the  Philippians  as  Epaphras 
was  one  of  the  Colossians  (see  Col.  iv.  12).  Besides  the 
name  in  either  form  was  a  very  common  one. 

It  is  delightful  to  think  of  these  two  men  bearing 
the  same  name,  the  one  from  European  Philippi,  and 
the  other  from  Asiatic  Colossae,  alike  devoting  them- 
selves heart  and  soul   to  the  furtherance  of  the  Gospel, 

[  -68  ,] 


NOTES.  [CH.  II.  V.  25. 

both  alike  dear  to  Paul,  both  visiting  him  in  his  impris- 
onment at  Eome,  probably  at  different  times,  and  both 
tarrying  with  the  apostle  for  a  season,  engaged  with  him 
day  and  night  in  the  most  earnest  prayer  and  work. 
What  comfort  they  must  have  brought  to  the  aged  Paul 
in  his  confinement,  and  what  help  they  must  have  re- 
ceived from  him  ! 

Bishop  Lightfoot  remarks  that  Paul's  three  words 
descriptive  of  Epaphroditus — '*  brother  and  fellow-worker 
and  fellow-soldier,"  are  arranged  in  an  ascending  scale, 
denoting  common  sympathy,  common  w^ork,  common 
danger  and  suffering.  And  Bishop  Ellicott  speaks  of  the 
three  climactic  designations  employed  by  the  apostle 
to  set  forth  the  threefold  relation  in  which  Epaphroditus 
stood  to  him.  He  was  Paul's  brother  in  the  faith,  Paul's 
fellow-worker  in  preaching  and  propagating  the  faith 
in  Christ,  and  Paul's  fellow-soldier  in  maintaining  and 
defending  the  faith. 

Epaphroditus  had  undertaken  the  long  journey  to 
Eome  as  the  bearer  of  certain  gifts  which  the  Philippian 
Church  desired  to  send  to  the  apostle  for  the  purpose 
of  relieving  as  far  as  they  could  the  discomfort  of  his 
prison  life.  He  was  welcomed  by  Paul  not  only  as  a 
brother  greatly  beloved,  a  true  yoke-fellow  and  a  brave 
defender  of  the  Gospel,  but  as  a  messenger  of  the  loved 
Church  at  Philippi,  and  as  one  who  had  come  in  their 
stead  to  minister  to  his  need.  The  things  which  he 
brought  are  spoken  of  by  the  apostle  in  this  letter  (Ch. 
iv.  18)  as  "an  odor  of  a  sweet  smell,  a  sacrifice  acceptable, 
well-pleasing  to  God."  To  acknowledge  the  receipt  of 
these  gifts,  and  to  express  his  high  appreciation  of  them 
as  tokens  of  the  unfailing  love  of  the  Philippian s  for 
him,  was  one  object  of  his  writing  this  letter.  Epaphro- 
ditus seems  to  have  been  the  bearer  of  this  letter,  on  his 
return  journey  to  Philippi.  The  reasons  why  Paul  con- 
sidered it  necessary  to  send  him  back  to  Philippi  at  this 
time  are  mentioned  in  the  following  verses. 

26-30.  since  he  longed  after  you  all,  and  teas  sore 
troubled,  because  ye  had  heard  that  he  teas  sick  :  for  indeed 
he  2UIS  sick  nigh  unto  death :  but  God  had  mercy  on  him  ; 

[    69    J 


CK.  II.  V.  26-30.]  NOTES. 

and  not  on  him  only,  hut  on  me  also,  that  I  might  not  hare 
snrroiu  iiiDon  sorrow.     I  have  sent  him  therefore  the  more 
diligently,  that,  when  ye  see  him  again,  ye  may  rejoice,  and 
thai  I  may  he  tlie  less  sorroivful.     Receive  him  therefore  in 
the  Lord  ivith  all  joy ;   and  hold  snch  in  hovor  :   hecaiise 
for  the  iDork  of  Christ  he  came  nigh  unto  death,  hazarding 
his  life  to  supply  that  which  was  lacking  in  your  service 
toward  me. — Epaphroditus  while  in  Eome  had  devoted 
himself  to  the  work  of  Christ  so  unsparingly  that  he  had 
fallen  dangerously  sick.     He  had  hazarded  his  life  in  his 
attempt   to    do  not  only  what   on  his  own  account   he 
desired    to    do,    but    what    as    a  representative    of    the 
Philippian  Church   he  felt  anxious  to  accomplish.     He 
had  desired  to  make  up  as  far  as  possible   by  his  own 
increased  exertions  that  which  was  lacking  in  the  help 
which  his  fellow-Philippians  would  gladly  have  rendered 
to  Paul,  if  they  too  could  have  been  present  with  him,  but 
which  on  account  of  their  absence  they  were  unable  to- 
give.      The    severe    illness    which   befell   Epaphroditus 
afforded  the  Philippians  an  opportunity  to  evidence  the 
high  esteem  and  Virarm  affection  in  which  he  wa.s  held  by 
them  ;  for  when  they  heard  of  his  prostration  and  suffer- 
ing in  that  far  away  city,  they  were  deeply  grieved,  and 
anxiously  hoped  for  his  speedy  and  safe  return  to  Philippic 
And  their    anxiety  for   his  recovery,  coupled  with  their 
earnest  desire  to  see  him  again  as  soon  as  he  might  be  able 
to  face  the  homeward  journey,  begot  in  him  a  like  longing 
to  see  and  be  with  them,  and  also  sore  trouble  because 
they  had  been  so  grieved  for  him.     Paul  therefore  be- 
cause he  grieved  with  them,  despatched  him  to  them  at 
the  earliest  possible  moment,  rejoicing  greatly  on  account 
of  the  joy  with  which  they  would  welcome  him.     And  in 
this  letter  which  Epaphroditus  took  to  them  from  him^ 
they  were  told  not  only  of  the  great  mercy  which  God 
had  shown  toward  his  servant  in   sparing  his   life,  but 
toward  the  writer  also,  that  he  might  not  have  sorrow 
upon  sorrow.     Paul  also  reminded  them  of  the  treasure 
they  possessed  in  having  in  their  fellowship  and  united 
service  for  Christ  such  an  one  as  Epaphroditus,  whose 
companionship  with  him  in  Rome  had  so  greatly  strength- 

[    70   ] 


NOTES.  [CH.  II.  V.  26-30. 

ened  the  bonds  of  love  between  them.  And  he  did  not 
forget  to  exhort  them  to  hold  such  a  servant  of  Christ  in 
the  highest  honor. 


CHAPTER  HI. 


1.  FinaUij,  my  brethren,  rejoice  in  the  Lord. — By  the 
use  of  the  word  translated  '  finally,'  found  in  several  of 
his  letters,  the  apostle  seems  to  indicate  that  he  is  about 
to  bring  his  writing  to  a  close.  After  writing,  "Finally, 
brethren,  farewell,"  in  his  second  epistle  to  the  Corin- 
thians, the  apostle  closes  with  a  very  few  words  of 
exhortation  and  salutation,  followed  by  his  apostolic  bene- 
diction. In  like  manner  the  word  '  finally '  occurs  near 
the  end  of  the  last  chapter  of  the  epistle  to  the  Ephesians. 
But  in  each  of  the  epistles  to  the  Thessalonians,  a  large 
part  of  the  epistle  follows  after  the  occurrence  of  the  word 
'finally,'  as  is  the  case  in  the  epistle  to  the  Philippians. 

The  word  translated  "rejoice,"  means  also  "farewell," 
and  it  would  be  so  translated,  as  it  is  in  II.  Cor.  xiii.  11, 
if  it  w^ere  not  followed  by  the  words  "  in  the  Lord." 
"This  wordcombines,"  says  Bishop  Lightfoot,  "a  parting 
benediction  with  an  exhortation  to  cheerfulness.  It  is 
neither  'farewell'  alone,  nor  'rejoice'  alone."  In  his 
commentary  on  this  epistle  Dr.  Lightfoot  paraphrases 
the  words  thus:  "And  now,  my  brethren,  I  must  wish 
you  farewell.     Rejoice  in  the  Lord." 

"Rejoice  in  the  Lord,"  or  Be  full  of  joy,  says  the 
apostle.  For  Paul  there  was  no  other  joy  than  joy  in 
the  Lord.  In  Him  he  lived,  in  Him  he  walked,  in  Him 
he  wrought,  in  Him  he  loved,  and  how  could  he  rejoice 
but  in  Him,  who  was  his  "  All?" 

After  penning  this  exhortation,  or  causing  it  to  be 
penned,  the  apostle  seems  to  have  been  interrupted ;  and 
when  the  writing  or  the  dictation  was  resumed,  instead 
of  concluding  his  letter,  as  he  had  apparently  intended 
to  do,  with  an  acknowledgment  of  the  gifts  received  from 
Philippi,  with  salutations  from  himself  and  others,  and 
his  apostolic  benediction,  he  evidently  felt  constrained  by 
circumstances  which  seem  to  have  occurred  just  then 
at  Rome,  or  very  recently  at  Philippi,  and  which   had 

[   71   ] 


CH.  III.  V.  1.]  NOTES. 

annoyed  him  greatly,  to  record  the  severe  words  of 
warning  against  the  judaizers,  which  immediately  follow, 
and  which  led  him  finally  to  lengthen  his  epistle  so  con- 
siderably, to  say  so  much  in  regard  to  himself,  and  to 
say  perhaps  more  than  he  had  at  first  intended  to  say  in 
regard  to  the  gifts  which  Epaphroditus  had  brought  to 
him.  How  else  can  we  explain  the  connection  or  rather 
the  disconnection  of  the  two  sentences  which  are  in- 
cluded in  the  first  verse  of  the  third  chapter  of  this 
epistle  ? 

To  lurite  the  same  things  to  you,  to  me  indeed  is  not 
irksome,  hut  for  you  it  is  safe. — "  The  same  things,"  here 
referred  to,  seem  to  be  warnings  like  those  which  he  pro- 
ceeds to  give  them  in  the  following  verse.  He  seems  to 
imply  that  he  had  previously  written  to  them  similar 
words,  but  we  have  no  knowledge  of  any  previous  letter 
written  to  the  Philippians  by  him,  beyond  the  mention 
which  Polycarp  in  his  letter  to  the  Philippians  makes  of. 
"  letters  "  which  the  apostle  had  written  to  them.  See 
the  third  paragraph  of  his  epistle.  An  interesting  dis- 
sertation on  ''  Lost  Epistles  to  the  Philippians"  by  Dr. 
Lightfoot,  can  be  seen  in  his  commentary  on  this  epistle. 

2.  Beioare  of  the  dogs,  heicare  of  the  evil  workers^ 
heioare  of  the  concision  : — The  Judaizing  Christians,  true 
to  the  character  which  the  apostle  here  gives  them,  were 
ever  seeking  to  "bite  and  devour"  (G^l.  v.  15)  their 
Gentile  fellow-believers.  These  teachers,  here  called 
"  evil  workers,"  are  called  by  the  apostle  in  II.  Cor. 
xi.  13  "  deceitful  workers."  Deceit  is  always  and  only 
evil.  Their  dissembling  led  them  to  seek  to  appear  as 
true  apostles,  while  they  altogether  repudiated  the 
apostleship  of  Paul.  Hence  the  apostle  calls  them 
**  false  apostles.  .  .  .  fashioning  themselves  into  apostles 
of  Christ."  Preaching  circumcision,  when  circumcision 
was  done  away  by  faith  in  Christ  and  by  baptism 
into  Christ,  they  were  really  mere  mutilators  of  the 
flesh,  Paul  desired  that  the  Philippians  should  be 
on  their  guard  against  all  such  workers,  however  earnest 
and  zealous  they  might  be,  and  so  in  these  plain-spoken 
words  he  warned  them  against  them,  as  he   had  pre- 

[   72  1 


NOTES.  [CH.  III.  V.  2. 

viously  warned  the  Corinthians  and  the  Galatians,   as 
also  indirectly  the  Ephesians  and  the  Colossians. 

3.  for  we  are  the  circumciswn, — "  He  is  not  a  Jew," 
said  Paul  to  the  Romans,  "who  is  one  outwardly  ;  neither 
is  that  circumcision  which  is  outward  in  the  flesh  ;  but  he 
is  a  Jew  who  is  one  inwardly  ;  and  circumcision  is  that 
of  the  heart,  in  the  spirit,  not  in  the  letter;  whose  praise 
is  not  of  men,  but  of  God  (Rom.  ii.  28,  29).  Thus  does  the 
apostle  describe  spiritual  circumcision,  which  ever  was 
and  is  a  distinguishing  mark  of  the  true  Israel  of  God. 
Here  also  we  quote  a  remarkable  passage  from  the  Old 
Testament,  "  Behold,  the  days  come,  saith  the  Lord, 
that  I  will  punish  all  them  which  are  circumcised  in 
uncircumcision  ....  for  all  the  house  of  Israel  are 
uncircumcised  in  heart  (Jer.  ix.  25,  26)." 

iclio  iDorship  by  the  Syirit  of  God, — "  As  many  as  are 
led  by  the  Spirit  of  God,  these  are  sons  of  God.  For  ye 
received  not  the  spirit  of  bondage  again  unto  fear  ;  but  ye 
received  the  spirit  of  adoption,  whereby  we  cry,  Abba, 
Father  (Rom.  viii.  15)." 

and  glory  in  Christ  Jesus, — The  meaning  of  this  clause 
is  clear,  but  additional  light  may  be  thrown  upon  it  by 
referring  to  a  passage  in  Jeremiah  (Jer.  ix.  23,  24), 
which  the  apostle  seems  to  have  had  in  his  mind  when 
hf^  penned  these  words.  Paul  quotes  in  I.  Cor.  i.  31,  the 
substance  of  the  prophet's  words  in  the  above  passage, 
after  setting  forth  the  Christian's  ground  for  glorying 
in  conformity  with  the  meaning  of  the  prophet.  The 
passage  in  Jeremiah  is  as  follows  :  "  Thus  saith  the 
Lord,  Let  not  the  wise  man  glory  in  his  wisdom,  neither 
let  the  mighty  man  glory  in  his  might,  let  not  the  rich 
man  glory  in  his  riches  :  but  let  him  that  glorieth  glory 
in  this,  that  he  hath  understanding,  and  knoweth  me, 
that  I  am  Jehovah  who  exerciseth  loving  kindness, 
justice,  and  righteousness,  in  the  earth  :  for  in  these 
things  I  delight,  saith  Jehovah."  In  the  passage  in 
I.  Cor.  i.  26-31,  which  closes  with  a  reference  to  the 
words  of  Jeremiah,  the  apostle  after  requesting  the 
Christians  of  Corinth  to  take  cognisance  of  the  fact  in 
reference  to  their  calling,  that  not  many  wise  after  the 

[    73    ] 


CH.  III.  V.  3.]  NOTES. 

flesh,  not  many  mighty,  not  many  noble,  had  been  con- 
verted :  but  that  God  had  chosen  the  foolish  things  of 
the  world,  that  he  might  put  to  shame  them  that  were 
wise,  and  weak  things  of  the  world,  that  he  might  put  to 
shame  the  things  that  were  strong ;  and  the  base  things 
of  the  world,  and  the  things  that  are  despised,  yea,  and 
the  things  that  are  not,  that  he  might  bring  to  nought 
the  things  that  are  ;  that  no  flesh  should  glory  before 
God  ;  then  says,  "But  of  him  are  ye  in  Christ  Jesus,  who 
was  made  unto  us  wisdom  from  God,  and  righteousness 
and  sanctification,  and  redemption ;  that,  according  as 
it  is  written.  He  that  glorieth,  let  him  glory  in  the  Lord. 

We  who  glory  in  Christ  Jesus,  said  Paul  to  the  Philip- 
pians,  are  the  true  circumcision,  because  we,  of  God's 
great  mercy  and  grace,  are  in  Christ  Jesus,  who,  in 
fulfilment  of  God's  design  to  glorify  himself  in  his  Son  and 
in  his  people  through  him,  was  made  everything  unto  us. 
"  Christ  is  all,  and  in  all ;"  therefore  do  we  glory  in  him. 

a'tid  have  no  confidence  in  the  flesh  .- — Filled  with  Christ, 
we  are  necessarily  emptied  of  self.  Finding  every  ex- 
cellence in  him,  we  have  turned  entirely  to  him.  Possess- 
ing in  him  every  ground  of  confidence,  our  trust  is  in 
him,  and  in  him  alone.  We  can  have  no  confidence  in 
the  flesh,  because  in  our  flesh  dwelleth  no  good  thing  : 
we  can  have  all  confidence  in  Christ  Jesus,  because  he  is 
full  of  grace  and  truth,  and  because  we  have  received 
of  his  fulness,  grace  for  grace,  and  continue  to  receive 
from  the  same  source  the  same  bountiful  and  inexhausti- 
ble supplies, 

4.  though  I  myself  might  have  confidence  even  in  the 
flesh : — Even  in  regard  to  the  most  distinctive  and  there- 
fore most  valued  Jewish  rite,  and  in  reference  to  that 
time  element  in  connection  with  the  administration  of 
this  rite,  which  gives  to  it  its  highest  value  ;  and  in 
respect  of  other  matters,  of  nationality  and  lineage  and 
tribal  connection  and  ancestry  ;  and  as  regards  my  re- 
lation as  a  Jew  to  the  law  of  Moses,  and  my  religious 
zeal,  and  my  personal  ceremonial  righteousness ;  in 
regard  to  all  these  particulars,  I  might  well  boast,  if  I 
felt  any  inclination  to  have  confidence  in  the  flesh. 

[   74   ] 


NOTES.  [CH.  III.  V.  4. 

if  any  other  man  tUin'ketli  to  have  confidence  in  the 
flesh,  I  yet  more  : — In  reference  to  some  of  the  above 
particulars,  Paul  felt  that  he  could  boast  above  all  others, 
if  he  were  so  inclined.  To  the  Galatians  he  said,  '*  I 
advanced  iu  the  Jews'  religion  bej'ond  many  of  my  own 
age  among  my  countrymen,  being  more  exceedingly 
zealous  for  the  traditions  of  my  fathers."     Gal.  i.  14. 

5.  circwncisecl  the  cirjhtli  day, — This  was  according 
to  the  terms  of  the  covenant  which  God  made  with 
Abraham.  "  He  that  is  eight  days  old  shall  be  circum- 
cised." Gen.  xvii.  12.  It  was  also  according  to  a  spe- 
cific commandment  communicated  to  Israel  through 
Moses.  See  Lev.  xii.  3.  He  was  therefore  a  child  of 
the  covenant.  Native  Jews  who  were  thus  circumcised 
were  distinguished  from  both  Ishmaelites  and  proselytes, 
the  former  being  circumcised  after  the  thirteenth  year, 
and  the  latter  in  mature  age.  Concerning  the  circum- 
cision of  the  former,  see  Josephus  Ant.  I.  12.  2, 

of  tlie  stock  of  Israel, — To  the  Eomans  Paul  wrote,  "  I 
also  am  an  Israelite  (Rom.  xi.  1).  As  his  circumcision  on 
the  eighth  day  pointed  him  out  as  neither  proselyte  nor 
Ishmaelite,  so  his  being  '*  of  the  stock  of  Israel  "  showed 
that  he  was  not  descended  from  proselytes  or  Ishmaelites 
or  Idumeans.  He  was  a  scion  of  the  stock  of  him  who 
was  made  "A  Prince  of  God,"  when  his  name  was  changed 
from  Jacob  to  Israel,  and  so  had  the  closest  connection 
with  "  the  commonwealth  of  Israel."  He  belonged  to- 
the  "Israel  of  God" — God's  covenant  people,  **  whose," 
said  Paul  to  the  Eomans,  '*  is  the  adoption,  and  the  glory, 
and  the  covenants,  and  the  giving  of  the  law,  and 
the  service  of  God,  and  the  promises  ;  whose  are  the 
fathers,  and  of  whom  is  Christ  as  concerning  the  flesh." 
Eom.  ix.  4,  5. 

of  the  tribe  of  Benjamin, — Benjamin,  "  the  son  of  the 
right  hand,"  was,  along  with  Joseph,  a  child  of  "beau- 
tiful and  well-favored"  Eachel,  Jacob's  favorite  wife; 
and  he  possessed  this  further  distinction  that  he  was  born 
in  the  land  of  promise,  and  within  sight  of  Bethlehem. 
When  Moses  before  his  death  blessed  the  children  of 
Israel,  he  said  concerning  Benjamin,  "  The  beloved  of 

[   75   ] 


€H.  III.  V.  5.]  NOTES. 

Jehovah  shall  dwell  safely  by  him  ;  he  covereth  him  all 
the  day  long,  and  he  dwelleth  between  his  shoulders." 
The  tribe  of  Benjamin  gave  to  the  Israelites  their  first 
king.  When  the  separation  took  place  among  the  twelve 
tribe?  of  Israel,  Benjamin  alone  remained  faithful  to 
Judah.  "  This  tribe  had  from  the  earliest  times  held 
the  post  of  honor  in  the  armies  of  the  nation.  '  After 
thee,  0  Benjamin'  was  a  battle  cry  of  Israel."  Lightfoot. 
The  tribe  of  Benjamin  could  boast  of  having  within  its 
territory  the  holy  city  Jerusalem  and  the  one  temple  of 
Jehovah.  After  the  captivity  the  tribe  of  Benjamin 
returned  with  Judah  to  its  original  seat  in  Palestine, 
which  was  not  the  case  with  the  northern  tribes  of  the 
house  of  Israel.  It  may  also  be  mentioned  that  '*  at  a 
very  early  date  the  prediction  in  Jacob's  blessing  of 
Benjamin  (Gen.  xlix.  27),  'In  the  morning  he  shall 
devour  the  prey  and  at  night  he  shall  divide  the  spoil,' 
was  applied  to  the  persecuting  zeal  and  later  conversion 
of  St.  Paul." 

a  Hehreio  of  Hebreius  ; — At  the  very  highest  source  of 
the  race  to  which  Paul  belonged  we  find  this  patronymic, 
'Hebrew,'  for  in  Gen.  xiv.  13  we  read  of  "Abram  the 
Hebrew."  There  were  Grecian  Jews  as  well  as  Hebrew 
Jews,  and  the  latter  held  themselves  superior  to  the 
former,  for  while  the  latter,  wherever  born,  were  carefully 
educated  according  to  Hebrew  traditions  and  customs, 
.and  rigidly  retained  their  ancient  tongue,  the  latter 
assimilated  themselves  more  or  less  to  the  habits  and 
thoughts  of  other  nations,  and  used  the  Greek  tongue, 
from  which  they  were  called  "  Hellenists."  It  is  from 
this  standpoint  that  we  find  Paul  defending  himself  as  a 
Hebrew  of  Hebrews  in  Acts  xxii.  3,  saying  "I  am  a  Jew, 
born  in  Tarsus  of  Cilicia,  but  brought  up  in  this  city 
(Jerusalem)  at  the  feet  of  Gamaliel,  instructed  according 
to  the  strictest  manner  of  the  law  of  our  fathers."  He 
would  have  been  brought  up  very  strictly  in  the  place  of 
his  birth,  had  he  remained  there,  but  he  had  enjoyed  the 
greater  privilege  of  being  brought  up  in  Jerusalem,  and  at 
the  feet  of  the  most  distinguished  doctor  of  the  Jewish 
law.     In  the  record  of  the  days  immediately  following 

[   76   J 


NOTES.  [CH.  III.  r.  5, 

Pentecost  we  read  that  *'  there  arose  a  murmuring  of  the 
Grecian  Jews  against  the  Hebrews,  because  their  widows 
were  neglected  in  the  daih'  ministration  "  of  reUef,  show- 
ing how  the  distinction  was  maintained  between  the  two 
classes,  even  after  they  had  been  baptised  in  the  name  of 
Jesus  Christ.  The  hostihty  which  was  aroused  by  the 
preaching  of  Stephen  was  from  the  Grecian  Jews  with 
whom  Saul  in  his  opposition  to  the  work  of  the  apostles 
identified  himself  (Acts  vi.  9  and  viii.  1).  Later  on  in 
connection  with  the  mention  of  Saul's  preaching  in 
Jerusalem  after  his  conversion,  we  read  of  his  speaking 
and  disputing  against  the  Grecian  Jews.  Again  in  show- 
ing how  the  Hebrew  Jews  were  distinguished  from  the 
Grecian,  we  read  in  regard  to  those  that  were  scattered 
abroad  upon  the  tribulation  that  arose  about  Stephen, 
that  they  travelled  as  far  as  Phoenicia,  and  Cyprus,  and 
Antioch,  speaking  the  word  to  none  save  only  to  Jews, 
that  is.  Hebrew  Jews,  for  the  statement  which  follows 
is  that  there  were  some  of  them,  men  of  Cyprus  and 
Cyrene,  who  when  they  were  come  to  Antioch,  spake 
unto  the  Grecian  Jews  also,  preaching  the  Lord  Jesus. 
It  would  ill  become  one  who  could  not  speak  the  Hebrew 
language  to  call  himself  a  Hebrew,  much  less  "  a  Heb- 
rew of  Hebrews,"  but  as  Paul  had  every  advantage  as 
a  pupil  of  the  great  Gamaliel,  he  was  able  to  speak 
Hebrew  fluently.  See  Acts  xxi.  40  and  xxii.  2.  In 
his  writings  Paul  quoted  from  the  Hebrew  Scriptures^ 
and  translated  his  quotations  for  himself.  Paul  was  also 
familiar  with  the  Greek  language  and  literature.  The 
Chiliarch  was  astonished  to  find  that  this  Hebrew  could 
speak  Greek.  Acts  xxi.  37.  The  Athenians  must  have 
been  equally  amazed  to  hear  him  on  the  Areopagus  quo- 
ting from  one  of  their  own  poets.  Acts  xvii.  28.  Had 
Paul  not  been  the  Hebrew  he  was,  he  could  not  in 
his  apostolic  work  have  confuted  the  Judaizers  as  he 
did,  and  had  he  not  been  at  home  as  a  Greek-speaking 
Jew,  he  would  not  have  been  qualified  as  he  was  to  do 
bis  Heaven-appointed  work  as  the  apostle  of  the  Gentiles. 
as  touching  the  Imc,  a  Pharisee ; — Up  to  this  point  Paul 
had  spoken  of  his  inherited  privileges.     What  he  has 

[    77    ] 


jCU.  III.  V.  5.]  NOTES. 

further  to  say  about  himself,  he  says  from  a  purely 
religious  point  of  view.  The  Pharisees  were  not  only 
loyal  to  orthodox  Judaism  ;  they  were  intense  religionists. 
They  were  enthusiasts,  and  many  of  them  were  fanatics 
in  religion.  They  dogged  the  steps  of  Christ  as  fault- 
finders and  persecutors  during  all  his  ministry.  The 
name  Pharisee  is  prol^ably  derived  from  the  verb  pdrasli, 
meaning  to  separate.  The  Pharisees  were  the  "  separ- 
ated" ones,  or  separatists.  They  were  characterised 
by  their  devotion  to  the  Mosaic  law — this  law,  however, 
as  overlaid  and  interpreted  by  wellnigh  interminable 
traditions,  which  had  to  a  very  great  extent  the  effect  of 
nullifying  the  law  itself.  Paul  appears  to  have  allied 
himself  with  the  extremists  among  the  Pharisees,  who 
were  known  as  "  Zealots."  To  the  Galatians  he  wrote 
thus  of  his  past  life  :  "  I  advanced  in  the  Jews'  religion 
beyond  many  of  mine  own  age  among  my  countrymen, 
being  more  exceedingly  zealous  for  the  traditions  of  my 
fathers."  To  King  Agrippa  Paul  said,  ''  After  the  strait- 
est  sect  of  our  religion  I  lived  a  Pharisee."  Before  the 
council  at  Jerusalem  he  said,  "Brethren,  I  am  a  Phari- 
see, a  son  of  Pharisees."  Nothing  could  be  made  clearer 
than  this  fact  which  he  by  his  reiterated  statements 
concerning  himself  set  forth,  that  he  had  been  "  out  and 
out"  a  Pharisee. 

6.     as  touching  zeal,  persecuting   the    church; — "Be- 
yond measure  I  persecuted  the  church  of  God,  and  made 

havoc  of  it  (devastated  it)."  Gal.  i.  13.     "I  am 

not  meet  to  be  called  an  apostle,  because  I  persecuted  the 
<}hurch  of  God."  I.  Cor.  xv.  9.  "I  persecuted  this  Way 
unto  the  death,  binding  and  delivering  into  prisons  both 
men  and  women.  As  also  the  high  priest  doth  bear  me 
witness,  and  all  the  estate  of  the  elders  :  from  whom 
.also  I  received  letters  unto  the  brethren,  and  journeyed 
to  Damascus  to  bring  them  also  that  were  there  unto 
Jerusalem  in  bonds  to  be  punished."  Acts  xxii.  4,  5. 
"  I  imprisoned  and  beat  in  every  synagogue  them  that 
believed  on  thee  :  and  when  the  blood  of  Stephen  thy 
witness  was  shed,  I  also  was  standing  by,  and  consent- 
ing, and  keeping  the  garments  of  them  that  slew  him." 

[    78   ] 


NOTES.  [CH.  III.  V.  6. 

Acts  xxii.  19,  20.  It  is  to  be  noted  that  the  word  in  the 
last  verse  just  quoted,  which  is  translated  "consenting," 
means  approving.  In  the  Authorised  Version  the  same 
word  is  translated  **  have  pleasure "  in  Kom.  i.  32. 
Saul's  guilt  in  approving  of  the  stoning  to  death  of  Ste- 
phen is  brought  more  prominently  to  view  in  Acts.  viii.  1. 
On  Paul's  own  authority  he  himself  seems  to  be  put 
down  in  this  record  as  the  chief  of  the  murderers  of 
Stephen.  Those  who  actually  threw  the  stones  may  have 
acted  more  or  less  blindly,  but  he  was  acting  intelli- 
gently, and  taking  pleasure  in  what  was  being  done  with 
his  sanction.  What  Paul  had  said  to  the  crowd  from  the 
castle  stairs  in  Jerusalem  he  afterwards  reiterated  before 
king  Agrippa  in  Cyesarea  :  "  I  verily  thought  with  myself 
that  I  ought  to  do  many  things  contrary  to  the  name  of 
Jesus  of  Nazareth.  And  this  I  also  did  in  Jerusalem  :  and 
I  both  shut  up  many  of  the  saints  in  prisons,  having 
received  authority  from  the  chief  priests,  and  when  they 
were  put  to  death  I  gave  my  vote  against  them.  And 
punishing  them  oftentimes  in  all  the  synagogues,  I  strove 
to  make  them  blaspheme  ;  and  being  exceedingly  mad 
against  them,  I  persecuted  them  even  unto  foreign  cities." 
In  this  was  literally  fulfilled  what  Jesus  had  said, 
"  They  shall  put  you  out  of  the  synagogues  :  yea,  the 
hour  cometh,  that  whosoever  killeth  you  shall  think 
that  he  otfereth  service  unto  God."     John  xvi.  2. 

as  touching  the  righteousness  ivhAcli  is  in  the  laiu, 
found  blameless. — By  the  righteousness  which  is  in  the 
law,  Paul  meant  that  righteousness  which  is  the  result 
of  rendering  perfect  obedience  to  the  law,  and  which 
meets  with  its  own  reward,  according  as  it  is  written, 
"Ye  shall  therefore  keep  my  statutes,  and  my  judg- 
ments :  which  if  a  man  do,  he  shall  live  in  them." 
Lev.  xviii,  5.  In  his  epistle  to  the  Romans,  Paul  thus 
refers  to  the  w^ords  of  Scripture  just  quoted,  '•  Moses 
writeth  that  the  man  that  doeth  the  righteousness  which 
is  of  the  law  shall  live  thereby."  Rom.  x.  5.  If  it  w^ere 
possible  for  any  man  to  keep  the  whole  law  and  not 
offend  in  any  particular,  he  would  earn  a  righteousness 
which  he  could  call  his  own  ;  and  on  account  of   this 

[   79   ] 


CH.  III.  l\  7.]  NOTES. 

personal  righteousness  life  would  be  his  of  right.  Paul 
had  once  been  blind  enough  to  think  that  by  his  own  deeds 
he  had  fulfilled  the  conditions  necessary  to  entitle  him  to 
live  before  God.  Like  the  young  ruler  who  said  to  Christ, 
"All  these  things  have  I  observed  from  my  youth  up. 
What  lack  I  yet?"  he  considered  himself  "blameless" 
before  the  law  of  God.  When  Paul  says  of  himself  that 
he  was  **  found  blameless,"  his  meaning  is  that  he  had 
shown  himself  to  be  such,  even  in  respect  of  being  free 
from  sins  of  omission.  He  had  not  only  observed  all 
the  prohibitions  of  the  law,  but  he  had  fulfilled  all  the 
requirements  expressed  in  its  positive  commands.  In  all 
respects  he  was  in  his  own  estimation  "  found  blameless." 
In  all  that  the  designation  '  Pharisee'  could  be  considered 
as  standing  for,  Paul  was  perfect. 

7.  Hoiubeit  ichat  things  ivere  gain  to  me,  these  have  I 
counted  loss  for  Christ. — What  sort  of  things  were  gains 
to  me,  or  the  sort  of  things  which  were  gains  to  me, 
namely,  such  things  as  I  have  enumerated,  these  have  I 
counted  loss,  that  is,  I  no  longer  regard  them  as  my  assets 
in  my  account  with  God,  I  take  no  account  of  these 
whatever;  in  fact,  I  regard  them  as  utterly  valueless,  on 
account  of,  or  for  the  sake  of  Christ. 

8.  Yea  verily,  and  I  count  all  things  to  he  loss  for  the 
excellency  of  the  hioivledge  of  Christ  Jesus  my  Lord  :— 
This  statement  is  similar  to  that  in  the  seventh  verse,  the 
only  difference  being  that  it  is  stronger,  and  is  introduced 
with  great  emphasis.  There  he  said,  "what  things;" 
here  he  says,  "  all  things."  There  he  said,  "  I  have 
counted;"  here  he  says,  "  I  count,"  showing  the  continu- 
ance and  permanence  or  finality  of  the  reckoning  which  he 
had  made.  There  he  simply  said,  "  on  account  of  Christ ;  " 
here  he  says,  "  on  account  of  the  excellency  of  the  knowl- 
edge of  Christ  Jesus  my  Lord."  It  was  the  revelation 
of  Christ  to  him  which  had  produced  this  entire  revolu- 
tion in  his  thoughts.  And  he  could  not  speak  of  the  knowl- 
edge of  Christ  which  had  come  to  him  without  calling  it 
"the  excellency  of  the  knowledge  of  Christ."  Moreover 
the  expansion  of  the  single  term  Christ  into  the 
expression  "  Christ  .Jesus  my  Lord,"  showed  that  Christ 

I   80   ] 


NOTES.  [CH.  III.  V.  8. 

had  become  to  Paul  not  merely  what  he  became  to 
Thomas  when  he  exclaimed,  "  My  Lord  and  My  God  !  " 
but  intinitely  more. 

for  u'hom  I  suffered  the  loss  of  all  tilings,  and  do  count 
them  hut  refuse,  that  I  may  gain  Christ, — Here  the  word 
"  all "  translated  "  all  things  "  is  accompanied  by  the 
definite  article,  and  so  refers  back  to  the  "all  things" 
of  the  preceding  clause,  and  to  "what  things"  in  the 
previous  verse.  The  loss  which  Paul  suffered  was  the 
loss  of  those  things  in  the  possession  of  which  he  had 
formerly  prided  himself.  The  loss  here  spoken  of  was  a 
"confiscation,"  as  Dr.  Lightfoot  expresses  it.  The 
apostle  here  gives  his  present  estimate  of  those  things 
which  he  formerly  valued  so  highly.  They  are  now  but 
despicable  refuse,  or  offensive  offal.  The  confiscation  of 
Paul's  formerly  so  precious  property  had  resulted  in  a 
great  gain,  and  the  gain  which  had  accrued  to  him 
would  be  an  ever-increasing  one.  Paul  could  now 
say,  *  Christ  is  mine,'  but  as  his  Christian  course  was 
not  finished,  he  chose  rather  to  speak  of  Christ  as  a 
prize,  the  obtaining  of  which  was  a  blessedness  which 
awaited  him. 

What  could  be  finer  than  this  from  Bishop  Hall  :  "  To 
gain  Christ,  to  lay  fast  hold  upon  Him,  to  receive  Him 
inwardly  into  our  bosoms,  and  so  to  make  Him  ours  and 
ourselves  His,  that  we  may  be  joined  to  Him  as  our 
Head,  espoused  to  Him  as  our  Husband,  incorporated 
into  Him  as  our  Nourishment,  engrafted  in  Him  as  our 
Stock,  and  laid  upon  Him  as  a  sure  Foundation." 

"  The  term  *  Christ '  seems  to  denote  Him  in  every 
aspect,  and  to  win  Him  is  to  enjoy  Him  in  every  aspect. 
It  is  to  have  Him  as  mine,  and  to  feel  that  in  comparison 
with  such  a  possession  all  else  may  be  regarded  as  truly 
loss.  To  the  apostle,  Christ  was  so  identified  with  the 
truth,  that  when  he  gained  Him  he  gained  the  highest 
knowledge  ;  so  identified  with  life,  that  when  he  gained 
Him  he  was  endowed  with  the  noblest  form  of  it ;  and  so 
identified  with  spiritual  influence,  that  when  he  gained 
Him  his  whole  nature  was  filled  with  power  and  glad- 
ness."    Eadie. 

[    81    ]  F 


CH.  III.  V.  9.]  NOTES. 

9.  and  be  found  in  him, — When  ?  At  Christ's  second 
appearing,  to  which  Paul  looked  forward  with  fervent 
and  boundless  expectation.  Christ  had  been  revealed  in 
him,  when  he  first  appeared  to  him,  and  as  Christ  and 
he  were  henceforth  one  and  inseparable,  he  anticipated 
the  joy  of  being  found  in  him  when  he  should  see  him. 
And  he  goes  on  to  explain  what  his  hope  was  as  to  the 
condition  in  which  he  would  then  be  found. 

not  having  a  righteousness  of  mine  oion,  even  that  tvhich 
is  of  the  latv, — This  was  his  supposed  obedience  thereto, 
which  now  seemed  to  him  to  be  but  "  filthy  rags."  "  We 
are  all  become  as  one  that  is  unclean,  and  all  our  right- 
eousnesses are  as  filthy  rags  (Authorised  Version),  or,  as 
a  polluted  garment  (Eevised  Version)." 

b2it  that  ivJiich  is  through,  faith  in  Christ,  the  right- 
eousness which  is  from  God.  by  faith  : — When  Paul  ex- 
pressed the  hope  of  gaining  Christ,  and  of  being  found  in 
him,  not  having  his  own  righteousness,  but  that  which  is 
through  faith  in  Christ,  the  righteousness  which  is  from 
God  by  faith,  he  declared  his  expectation  that  while  he 
would  be  justified  through  faith  in  Christ,  this  also 
meant  that  when  he  as  a  believer  in  Christ  would  be 
found  in  him,  he  would  in  him  stand  justified  before 
God.  This  then  explains  the  two  expressions  found  in 
Gal.  ii.  16,  17,  "justified  by  faith  in  Christ,"  and  "justi- 
fied in  Christ."  The  believer  in  Christ  being  inseparable 
from  Christ  by  reason  of  his  union  with  him,  his  justifi- 
cation while  set  forth  as  the  result  of  his  faith,  is  also 
the  necessary  consequence  of  his  standing  as  a  new 
creature  in  Christ,  "It  is  only  by  becoming  one  with 
Christ,  that  Christ's  righteousness  can  become  our  right* 
eousness."    Lightfoot. 

10.  that  I  may  know  him. — In  our  English  Versions 
the  construction  of  the  passage  of  which  this  clause  forms 
a  part,  from  the  eighth  to  the  eleventh  verse  inclusive; 
is  such  as  to  lead  one  to  suppose  that  in  each  of  the 
clauses  translated,  "that  I  may  gain  Christ,"  "  be  found 
in  him,"  "  that  I  may  know  him,"  "  I  may  attain 
unto  the  resurrection  from  the  dead,"  the  same 
Greek    forms    of   moods    and  tenses    are    to   be    found ; 

[   82    ] 


NOTES.  [CH.  III.  V.   10. 

which,  however,  is  not  the  case.  The  forms  of  the 
verbs  translated  "  may  gain,"  "  be  found,"  that  is, 
may  be  found,  and  "  may  attain  "  are  all  subjunctives, 
whereas  the  form  of  the  verb  which  is  translated  "  may 
know,"  is  not  a  subjunctive,  but  an  infinitive  preceded 
by  the  article  in  the  genitive  case.  This  is  significant, 
and  its  significance  seems  clearly  revealed  when  we 
study  the  connection  of  the  passage  throughout ;  for  this 
infinitive  form  of  the  verb  preceded  as  it  is  with  the  article 
in  the  genitive  case,  is  evidently  linked  with  the  genitive 
form  of  the  word  translated  knowledge  in  the  eighth 
verse,  while  the  portion  of  the  text  which  intervenes 
may  be  regarded  as  a  parenthesis.  We  would  then 
translate  the  passage  as  follows  :  "Yea  verily,  and  I  count 
all  things  to  be  loss  for  (or  because  of)  the  excellency 
(the  surpassing  worth)  of  the  knowledge  (which  I  have 
obtained)  of  Christ  Jesus  my  Lord  :  [for  whom  I  have 
suffered  the  loss  of  all  things,  and  do  count  them  but 
refuse,  that  I  may  gain  Christ,  and  be  found  in  him, 
not  having  a  righteousness  of  mine  own,  that  which  is  of 
the  law,  but  that  w^hich  is  through  faith  in  Christ,  the 
righteousness  which  is  from  God  by  faith]  :  (the  surpass- 
ing worth,  I  say)  of  knowing  him,  and  the  power  of  his 
resurrection,  etc.  Such  extended  parentheses  are  quite 
in  the  style  of  Paul's  writing,  but  sometimes  his  meaning 
cannot  be  made  entirely  clear  in  a  translation  without 
supplying  words  not  in  the  ttxt.  The  necessity  of  sup- 
plying any  words  is  avoided  by  translating  the  verb  in 
the  infinitive  mood  as  if  it  were  a  subjunctive,  as  our 
English  translators  did,  and  they  have  given  us  a 
translation  which  reads  smoothly,  but  thereby  the  sense 
of  the  passage  has  been  obscured.  And  the  reader 
will  observe  that  the  smoothness  in  the  translation 
disappears  when  in  the  reading  of  the  passage,  the 
parenthetical  clause,  beginning  with  the  words  "  for 
whom,"  and  extending  to  the  end  of  the  ninth  verse,  is 
omitted. 

This  translation  of  the  infinitive  form  of  the  verb  '  to 
know'  preceded  by  the  article  in  the  genitive  case,  as 
given  in  our  English  Versions,  is  defended  by  Bishop 

[    83  ] 


CH.  III.  V.  10.]  NOTES. 

Ellicott,  but  against  it  and  in  favor  of  the  other  translation, 
given  above,  are  Winer,  De  Wette  and  others. 

and  the  yoioer  of  his  resicrrectioii, — This  and  the  follow- 
ing clauses  are  explanatory  of  the  way  by  which  the 
apostle  sought  to  realise  more  and  more  of  the  excellence 
of  the  knowledge  of  Christ  Jesus  his  Lord.  He  had 
died  with  Christ  on  the  cross,  as  he  told  the  Galatians 
(Gal.  ii.  20),  and  his  crucifixion  with  Christ  meant  cruci- 
fixion to  sin.  The  risen  Lord  lived  in  him,  as  he  also 
said  to  the  Galatians  in  the  same  connection,  and  this 
meant  in  him  "  newness  of  life."  These  realities  of  the 
Christian  life  (for  Paul's  experiences  were  not  solitary) 
the  apostle  sought  to  impress  upon  the  Eoman  and 
Colossian  Christians  in  his  letters  addressed  to  them. 
"  Are  ye  ignorant,"  said  he  to  the  Eomans,  "  that  all  we 
who  were  baptised  into  Christ  Jesus  were  baptised  into 
his  death  ?  "  As  Christ  died  and  was  buried,  so  we  who 
were  baptised  into  him  were  through  baptism  into  death 
buried  along  with  him.  "  Buried  with  him  in  baptism  " 
were  we,  said  he  to  the  Colossians ;  but  in  this  same 
baptism,  went  he  on  to  say  to  them,  *'  ye  were  also  raised 
with  him  through  faith  in  the  working  of  God  who  raised 
him  from  the  dead."  To  the  Eomans  also  Paul  explained 
that  union  with  Christ  in  his  death  and  burial  through 
their  baptism  into  him,  meant  also,  through  this  same 
baptism  into  him,  their  union  with  him  in  his  resurrection. 
And  then  he  went  on  further  to  explain  that  they  and  he 
who  had  thus  become  united  with  the  likeness  of  Christ's 
death,  should  also  be  united  with  the  likeness  of  his 
resurrection,  that  is,  they  should  become  like  Christ  their 
risen  and  glorified  Lord.  Therefore  after  saying  to  them 
that  they  should  no  longer  be  in  bondage  to  sin,  but 
should  be  wholly  released  from  it,  even  as  Christ  was 
released  from  the  dominion  of  death  and  the  grave,  he 
exhorted  them  thus  :  "  Even  so  reckon  ye  also  yourselves 
to  be  dead  unto  sin,  but  alive  unto  God  in  Christ  Jesus." 
And  to  the  same  purpose  Paul  exhorted  the  Colossians, 
saying  to  them,  "  If  then  ye  were  raised  together  with 
Christ,  seek  the  things  that  are  above,  where  Christ  is 
seated  on  the  right  hand  of  God.     Set  your  mind  on  the 

[    84   ] 


NOTES.  [CH.  III.  V.  10. 

things  that  are  above,  not  on  the  things  that  are  upon 
the  earth.  For  ye  died,  and  your  life  is  hid  with  Christ 
in  God.  When  Christ,  our  life,  shall  be  manifested,  then 
shall  ye  also  with  him  be  manifested  in  glory.  Put  to 
-death  therefore  your  members  which  are  upon  the  earth ; 
,  .  .  seeing  that  ye  have  put  off  the  old  man  with  his 
doings,  and  have  put  on  the  new  man,  that  is  being 
renewed  unto  knowledge  after  the  image  of  him  that 
created  him." 

It  was  in  accord  with  this  teaching  and  exhorting  of 
others  that  the  apostle  in  writing  to  the  Philippians  gave 
•expression  to  the  yearning  of  his  own  heart  that  he  might 
through  experiencing  in  his  life  more  and  more  of  the 
power  of  Christ's  resurrection,  realise  to  a  greater  and 
greater  extent  the  surpassing  value  of  his  glorious 
Saviour. 

and  the  felloicship  of  his  sufferings, — The  apostle  of  the 
Gentiles  early  learned  that  what  God  had  at  the  time  of 
his  conversion  said  to  Ananias  concerning  him,  namely, 
^*  I  will  show  him  how  many  things  he  must  suffer  for  my 
name's  sake,"  was  said  in  love,  and  in  token  of  God's 
special  favor  to  him,  for  he  soon  came  to  know  that  suf- 
fering for  Christ  served  to  unite  him  more  closely  to 
Christ,  and  so  to  make  him  more  Christ-like.  Accord- 
ingly he  w^rote  to  the  Corinthians,  "  As  the  sufferings  of 
Christ  abound  unto  us,  even  so  our  comfort  also  aboundeth 
through  Christ."  This  he  remarked  concerning  himself 
and  all  other  Christians  ;  and  then  with  special  reference 
to  those  to  whom  he  was  then  writing,  he  added,  '  Our 
hope  for  you  is  stedfast ;  knowing  that,  as  ye  are  par- 
takers of  the  sufferings,  so  also  are  ye  of  the  comfort." 
At  the  time  w^hen  he  knew  not  what  day  he  might  be 
led  forth  from  his  Eoman  prison  to  be  beheaded  he  wrote 
to  his  beloved  child  Timothy  as  follows  :  "  Eemember 
Jesus  Christ,  risen  from  the  dead  ....  according  to  my 
gospel :  wherein  I  suffer  hardship  unto  bonds,  as  a  male- 
factor ;  but  the  word  of  God  is  not  bound.  Therefore  I 
■endure  all  things  for  the  elect's  sake,  that  they  also  may 
obtain  the  salvation  which  is  in  Christ  Jesus  with  eternal 
glory.     Faithful  is  the  saying  :    For  if  we  died  with  him, 

[    85   ] 


CH.  III.  V.  10.]  NOTES. 

we  shall  also  live  with  him  :  if  we  endure,  we  shall  reign 
with  him." 

The  apostle  Peter,  and  James  the  brother  of  the  Lord, 
both  of  whom,  if  the  traditions  concerning  them  are  true, 
suffered  martyrdom,  each  in  a  signal  manner  for  the  sake 
of  Christ,  were  imbued  with  the  same  feelings  which 
Paul  had  in  relation  to  sufferings  which  Christians  were 
called  to  endure  as  Christians.  Peter,  full  of  sympathy 
for  his  suffering  brethren,  wrote  thus  to  them,  "Beloved, 
think  it  not  strange  concerning  the  fiery  trial  among  you, 
which  Cometh  upon  3^ou  to  prove  you,  as  though  a  strange 
thing  happened  unto  you  :  but  inasmuch  as  ye  are  par- 
takers of  Christ's  sufferings,  rejoice  ;  that  at  the  revela- 
tion of  his  glory  also  ye  may  rejoice  with  exceeding  joy. 
If  ye  are  reproached  for  the  name  of  Christ,  blessed  are 
ye;  because  tbe  Spirit  of  glory  and  the  Spirit  of  God 
resteth  upon  you.  For  let  none  of  you  suffer  as  a 
murderer,  or  a  thief,  or  an  evil-doer,  or  as  a  meddler  in 
other  men's  matters  :  but  if  a  man  suffer  as  a  Christian, 
let  hira  not  be  ashamed ;  but  let  him  glorify  God  in  this 
name." 

In  the  same  manner  James  the  Just  also  wrote  to  the 
same  persecuted  brethren  of  the  dispersion,  emphasising 
the  privilege  of  suffering  which  the}"  for  Christ's  sake 
were  undergoing  :  "  Count  it  all  joj,  my  brethren,"  said 
he  to  them,  "  when  ye  fall  into  manifold  trials  ;  knowing 
that  the  proving  of  your  faith  worketh  patience.  And  let 
patience  have  its  perfect  work,  that  ye  may  be  perfect 
and  entire,  lacking  in  nothing.  Blessed  is  the  man  that 
endureth  trial ;  for  when  he  hath  been  approved,  he  shall 
receive  the  crown  of  life,  which  the  Lord  promised  to 
them  that  love  him." 

Among  the  passages  in  Paul's  epistles  which  bear  upon 
this  subject  is  a  very  remarkable  one,  found  in  Col.  i.  24,. 
which  must  not  be  passed  over.  "  Now  I  rejoice,  "  says 
the  apostle,  "  in  mj^  sufferings  for  your  sake,  and  fill  up 
on  my  part  that  which  is  lacking  of  the  afflictions  of 
Christ  in  my  flesh  for  his  body's  sake,  which  is  the 
church."  What  are  "the  afflictions  of  Christ,"  of 
which    Paul    here   speaks  ?     What  does  he  mean  when 

[   86   ] 


NOTES.  [CH.  III.  V.  10. 

he  speaks  of  "that  which  is  lacking"  in  Christ's 
afflictions  ?  What  connection  was  there  between  Paul's 
suii'erings  and  Christ's  afflictions,  and  how  could 
his  sufterings  be  spoken  of  as  the  complement  of 
the  afflictions  of  Christ  ?  We  cannot  perceive  what 
Paul's  meaning  in  this  passage  is  until  we  clearly 
understand  his  teaching  concerning  the  great  musterion, 
of  which  he  so  often  speaks,  and  concerning  which  he 
says  so  much.  Of  this  vnisterion  (secret)  he  speaks  in 
the  passage  which  immediately  follows  the  words  we  are 
considering.  "  Whereof  (that  is,  of  which  Church,  just 
spoken  of  as  Christ's  Body)  I  was,"  says  he,  "  made  a 
minister,  according  to  the  stewardship  of  God  which  was 
given  me  to  you-ward,  to  fulfil  the  word  of  God,  even  the 
musterion  which  hath  been  hid  for  ages  and  generations  ; 
but  now  hath  it  been  manifested  to  his  saints,  to  whom  God 
was  pleased  to  make  known  what  is  the  riches  of  the  glory 
of  this  musterion  among  the  Gentiles,  which  is  Christ  in 
you  the  hope  of  glory."  The  English  word  '  mystery  ' 
as  a  translation  of  the  Greek  word  musterion  is  misleading. 
In  a  Greek  lexicon  of  New  Testament  words,  which  I 
now  have  before  me,  I  find  the  word  m-usterion  defined  as 
"  a  matter  to  the  knowledge  of  which  initiation  is  neces- 
sary ;  a  secret  which  would  remain  such  but  for  revela- 
tion." Paul  who  uses  this  word  so  often  does  not  use  it 
without  telling  us  what  riches  of  meaning  it  contains. 
It  is  sufficient  for  our  present  purpose  to  take  the  defini- 
tion of  this  term  which  the  apostle  gives  in  the  closing 
words  of  the  passage  in  Colossians  which  I  have  just 
quoted.  "  Which  (musterion),''  says  he,  *•  is  Christ  in 
you."  All  those  who  are  united  to  Christ  by  faith  are 
spoken  of  in  the  epistles  of  Paul  as  being  "  in  Christ;" 
and  the  counterpart  of  this  truth  is,  that  Christ 
is  in  all  those  who  by  a  living  faith  are  joined  to  him. 
For  want  of  a  better  name  to  denote  the  intimate  union 
which  exists  between  Christ  and  his  people,  the  term 
''mystical  Pinion''  is  used,  the  word  mystical  being 
derived  from  the  Greek  word  musterion ;  but  in  reference 
to  this  term  what  the  apostle  says  must  ever  be  borne  in 
mind,  namely,  that  the  musterion  which  was  hidden  for 

[   87    ] 


CH.  III.  V.  10.]  NOTES. 

ages  and  generations  has  now  been  manifested  to  God's 
saints,  to  whom  he  has  been  pleased  to  make  known  its 
meaning,  the  principal  part  of  which  is  that  Christ  is  in 
them,  which  truth,  he  tells  us,  reveals  the  riches  of  its 
glory. 

We  can  now  with  this  light  to  guide  us  seek  for 
answers  to  the  questions  above  stated,  the  first  of  which 
is,  What  are  the  afflictions  of  Christ,  spoken  of  by  Paul  ? 
Christ  as  embodied  in  his  people  is  to  be  thought  of  as 
still  on  earth,  and  therefore  when  his  people  are  afflicted, 
Christ  in  them  is  to  be  thought  of  as  bearingj  these 
afflictions,  which  afflictions,  on  account  of  his  oneness 
with  his  people,  are  most  truly  his.  This  explains 
what  Jesus  meant  when  his  voice  arrested  the  perse- 
cuting Saul  of  Tarsus,  saying,  "  Saul,  Saul,  why 
persecutest  thou  me  ?  "  When  Saul  recognised  the  fact 
that  a  divine  voice  had  spoken  to  him,  and  inquired, 
*•  Who  art  thou.  Lord  ?  "  the  answer  came,  "  I  am  Jesus 
whom  thou  persecutest."  Again,  we  see  that  Paul  when 
writing  to  the  Eomans  recognised  the  fact  that  Christ 
was  still  a  sufferer  in  this  w^orld,  in  saying,  "If  so 
be  that  we  suffer  with  him,  that  we  may  be  also  glorified 
with  him,"  Whenever,  then,  any  one  of  Christ's  people 
suffers  for  Christ's  sake,  Christ  himself  in  that  servant  of 
his  is  a  sufferer.  And  was  it  not  thus  before  Christ's 
advent,  even  as  it  has  been  and  continues  to  be,  since  in 
bodily  form  he  left  this  world,  though  God's  people 
of  old  understood  not,  as  we  now  understand  the 
meaning  of  his  Word  spoken  to  them  ?  Hear  Isaiah 
the  prophet  saying,  "  I  w411  make  mention  of  the  loving- 
kindness  of  Jehovah,  according  to  all  that  Jehovah 
hath  bestowed  on  us,  and  the  great  goodness  towards  the 
house  of  Israel,  which  he  hath  bestowed  on  them  accord- 
ing to  his  mercies,  and  according  to  the  multitude  of  his 
lovingkindnesses.  For  he  said,  Surely,  they  ai-e  my  peo- 
ple, children  that  will  not  deal  falsely  :  so  he  was  their 
Saviour.  In  all  their  affliction  he  was  afflicted,  and  the 
angel  of  his  presence  saved  them  :  in  his  love  and  in  his 
pity  he  redeemed  them  ;  and  he  bear  them,  and  carried 
them  all  the  days  of  old."     Is.  Ixiii.  7,  9. 

[   88  ] 


NOTES.  [CH.  III.  V.  10. 

What  the  apostle  meant  when  he  spoke  of  that 
which  was  lacking  in  Christ's  atiiictions,  was  that  other 
aifiictions  than  those  which  he  endured  in  the  days  of 
his  flesh  remained  to  be  borne  by  him  as  he,  embodied 
in  his  people,  would  bear  them,  so  long  as  any  of  the 
members  of  his  Body,  the  Church,  should  be  found  in 
this  world. 

There  is  the  most  intimate  connection  between  the 
afHictions  which  Christ  is  now  enduring,  and  those  suffer- 
ings which  his  people  are  bearing  for  his  sake,  since  in  the 
one  case  it  is  Christ  in  them  who  is  aiiflicted,  and  in  the 
other  it  is  they  in  Christ  who  suffer.  The  sufferings  are 
in  fact  identical,  on  account  of  the  oneness  of  the  sufferers. 
Hence  the  sufferings  which  those  who  are  in  Christ  en- 
dure can  as  Paul  teaches  us  be  considered  the  comple- 
ment or  filling  up  of  the  afflictions  which  remained  to  be 
endured  by  the  members  of  Christ's  Body  still  in  the 
world  after  the  Saviour's  return  to  glory. 

Is  it  any  wonder  that  Paul  considered  it  a  privilege — 
yea,  the  very  highest  of  privileges — to  suffer  for  Christ, 
after  such  a  revelation  of  his  oneness  with  Christ  had 
been  vouchsafed  to  him  ?  Can  we  wonder  that  the  aged 
*'  prisoner  of  Christ"  at  Eome,  who  was  himself  so  joyfully 
suffering  for  Christ,  wrote  to  his  child  Timothy  in  the  last 
communication  which  he  sent  to  him,  "  Suffer  hardship 
wuth  the  gospel ;  "  and  again,  "  Take  thy  part  in  suffering 
hardship  with  me  as  a  good  soldier  of  Christ  Jesus  ;"  and 
yet  again  before  closing  his  letter,  "  Suffer  hardship, 
do  the  work  of  an  evangelist,  fulfil  thy  ministry."  Timo- 
thy was  not  physically  strong,  and  Paul  did  not  forget  his 
"often  infirmities;"  but  spiritual  strength  was  what  he 
most  needed  for  the  endurance  of  hardship  for  Christ,  as 
Paul  well  knew.  Therefore  when  he  said  to  him,  "  Suffer 
hardship  with  the  gospel,  "  he  added  to  his  exhortation 
this  qualification,  "  according  to  the  power  of  God." 
Then  again  before  repeating  the  exhortation,  he  said, 
"  Thou  therefore,  my  child,  be  strengthened  in  the  grace 
that  is  in  Christ  Jesus." 

becoming  conformed  unto  his  death ;—  Paul  longed  for 
■complete    identification    with    Christ    in    his  sufferings, 

[   B9  ] 


CH.  III.  V.  10.]  NOTES. 

and  therefore  desired  to  die  such  a  death  as  Christ  died. 
As  Paul,  while  he  lived,  bore  branded  on  his  body  the 
marks  of  Jesus,  so  he  hoped  that,  by  the  manner  of  his 
death,  the  marks  of  Jesus  would  be  even  more  distinctly 
branded  upon  him.  We  cannot  doubt  that  Paul  gloried 
in  being  able  to  write  to  Timothy,  "  I  am  suffering  hard- 
ship unto  bonds,  as  a  malefactor,"  for  he  realised  that 
there  was  in  this  a  high  degree  of  blessedness.  A  still 
higher  degree  of  blessedness,  however,  would  be  realised 
by  his  suffering  hardship  unto  death  as  a  malefactor,  for 
thus  would  his  entire  assimilation  to  Christ  in  suffering 
be  attained. 

11.  if  by  any  means  I  may  attain  unto  the  resurrection 
from  the  dead. — Above  in  speaking  of  his  gaining  Christ,, 
the  apostle  had  joined  the  thought  of  gaining  him  with 
the  thought  of  his  being  found  in  him  at  the  resurrection, 
showing  that  he  felt  that  only  the  resurrection  day  would 
prove  that  he  had  in  reality  gained  Christ.  That  day 
was  the  day  on  which  the  victory  he  had  won  in  the 
battle  with  sin  and  Satan  would  be  declared.  That  was 
the  day  toward  which  as  a  goal  he  was  running  the 
Christian  race.  It  was  not  the  general  resurrection  to 
which  Paul  looked  forward  with  such  earnest  expectation. 
That  will  be  to  some  "  the  resurrection  of  life,"  while  to 
others  it  will  be  ''the  resurrection  of  condemnation." 
John  v.  29.  It  was  that  resurrection,  which  to  all  who 
shall  participate  in  it  will  be  the  resurrection  of  life^ 
called  in  Luke  xiv.  14,  "  the  resurrection  of  the  just," 
and  in  Kev.  xx.  5,  **the  first  resurrection,"  to  which 
Paul  looked  with  such  eager  interest.  It  was  revealed 
to  Paul  as  well  as  to  John  that  blessed  and  holy  is  he 
who  hath  part  in  this  first  resurrection  ;  for  by  the  spirit 
of  revelation  it  was  given  to  Paul  to  declare  that  at  that 
time  the  Lord  himself  shall  descend  from  heaven,  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God,  and  that  then  the  dead  in  Christ  shall  rise 
first,  and  also  that  then  those  who  are  alive,  who  are  left,, 
shall  together  with  the  dead  in  Christ  be  caught  up  in  the 
clouds,  to  meet  the  Lord  in  the  air,  and  to  be  thenceforth 
for  ever  with  him.     I.  Thess.  iv.  16,  17. 

[   90   ] 


NOTES.  [CH.  III.  V.  11. 

To  complete  the  exposition  of  this  clause  it  is  necessary 
to  point  out  two  things  of  deepest  interest  in  connection 
with  the  Greek  text.  The  first  of  these  is  that  in  the 
Greek,  for  example  in  I.  Cor,  xv.  42,  the  general  resur- 
rection is  spoken  of  as  simply  "  the  resurrection  of  the 
dead  ;  "  whereas  the  resurrection  of  Christ  and  of  those 
who  are  his  is  described  as  "the  resurrection  from  the 
dead,"  or  "the  resurrection  that  is  from  the  dead," 
implying  a  separation  of  some  from  others  among  the 
dead,  and  a  selection,  from  among  the  dead,  of  those  who 
are  worthy  to  be  first  raised  up.  But  that  which  calls 
for  special  notice  in  this  connection  is  the  fact  that,  in 
the  clause  before  us,  the  utmost  emphasis  which  the 
Greek  language  enabled  the  apostle  to  employ  is  here 
called  into  requisition  by  him  in  speaking  of  that  resur- 
rection which  was  to  him  the  goal  of  all  his  aspirations. 
Not  only  does  the  definite  article  'the'  both  precede  and 
follow  the  word  resurrection  in  this  place,  but  the 
preposition  'from,'  which  is  connected  with  the  word 
'  dead,'  is  also  joined  to  the  word  resurrection  to  strengthen 
it.  Thus  was  redoubled  emphasis  used  by  Paul  to  set 
forth  the  grandness  of  that  attainment  which  he  antici- 
pated would  be  realised  by  him  on  that  day  when  Christ 
should  appear  the  second  time  without  sin  unto  salvation, 
and  when  he,  a  sinner  saved  by  grace,  should  appear  with 
him  in  glorj*. 

12.  Not  that  III ave  already  obtained, — The  apostle  did 
not  wish  to  be  misunderstood  ;  therefore  he  restated  his 
case.  He  did  not  wish  the  Philippians  to  think  of  him 
as  circumstanced  otherwise  than  they  were.  He,  like 
them,  was  yet  running  the  Christian  race.  He  had  not 
yet  obtained  the  prize. 

or  am  already  made  ])erfect  : — In  the  whole  history  of 
the  human  race  only  one  man  had  been  made  perfect 
w^hile  on  earth.  He,  the  single  exception,  on  account  of 
having  been  made  perfect,  became  unto  all  them  that 
obey  him  the  author  or  cause  of  eternal  salvation.  Paul 
was  like  him,  but  the  likeness  was  not  yet  perfect. 
Greater  likeness  to  Christ  was  what  he  was  ever  striving 
after,  but  there  was  yet  a  great  distance  between  him  and 

[    91    ] 


•CH.  III.  V.  12.]  NOTES. 

Christ  to  be  overtaken.  When  the  most  Christ-hke  man 
on  earth  was  so  far  from  saying  that  he  had  akeady  been 
made  perfect,  who  else  is  there  that  can  truthfully  say., 
'*  I  have  made  my  heart  clean,  I  am  pure  from  my  sin  ?" 
Perhaps  the  apostle  John  was  as  Christ-like  as  Paul. 
And  what  has  he  to  say  on  this  subject?  Is  he  any  the 
less  emphatic  than  Paul  in  disclaiming  perfection  for  the 
life  which  he  was  living?  Here  is  the  most  decided 
pronouncement  of  this,  like  Paul,  Heaven-taught  man, 
in  reference  to  this  matter.  "This,"  says  he,  "is  the 
message  which  we  have  heard  from  him,  and  announce 
unto  you,  that  God  is  light,  and  in  him  is  no  darkness  at 
all.  If  we  say  that  we  have  fellowship  with  him  and 
walk  in  the  darkness,  we  lie,  and  do  not  the  truth  :  but 
if  we  walk  in  the  light,  as  he  is  in  the  light,  we  have 
fellowship  one  with  another,  and  the  blood  of  Jesus  his 
Son  cleanseth  us  from  all  sin.  If  we  say  that  we  have  no 
■sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us. 
If  we  confess  our  sins,  he  is  faithful  and  righteous  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unright- 
-eousness.  If  we  say  that  we  have  not  sinned,  we  make 
him  a  liar,  and  his  word  is  not  in  us." 

hut  I  i)res8  on,  if  so  be  that  I  may  lay  hold  on  that  for 
tvhich  also  I  icas  laid  hold  on  by  Christ  Jesus. — In  order 
to  feel  the  force  of  the  apostle's  language  in  this  passage, 
it  is  necessarj^  to  understand  the  metaphor  which  he  here 
employs.  Before  Paul's  eye  when  he  penned  these  words 
was  the  picture  of  the  runners  in  the  foot-race  in  the 
-Grecian  amphitheatre.  At  the  end  of  the  stadium,  or 
<50urse  marked  off  for  the  contestants,  stood  the  winning- 
post,  on  which  was  hung  the  wreath  to  be  given  to  him 
who  first  reached  the  goal.  Those  to  whom  Paul  was 
writing  were  as  familiar  as  he  was  with  the  scenes 
which  were  called  up  by  a  reference  to  the  Corinthian 
games.  Paul's  metaphorical  language  therefore  present- 
•ed  most  vividly  to  the  minds  of  the  Philippians  the  fore- 
most runner  in  the  race  as  he  was  nearing  the  end  of  the 
course  and  about  to  lay  hold  upon  the  crown.  Like  him 
am  I,  was  the  apostle's  meaning,  when  he  said  to  them, 
I  press  on,  if  so  be  that  I  may  lay  hold  on  that  prize  that 

[   92   ] 


NOTES.  [CH.  III.  V.  12. 

is  before  me.  That  prize  was  salvation — the  salvation  that 
is  in  Christ  Jesus.  To  stop  short  of  the  goal  would  mean 
to  lose  the  prize.  To  relax  his  efforts  would  mean  to  en- 
danger his  prospects.  Therefore  he  pressed  on  with  un- 
flagging ardor.  Using  the  same  figure  in  writing  to  the 
Corinthians,  Paul  said,  "  I  therefore  so  run,  as  not  uncer- 
tainly." No  element  of  uncertainty  could  be  allowed  to- 
dim  his  hope.  That  must  remain  as  bright  as  any 
effort  of  his  could  make  it.  Therefore  his  struggle 
must  continue  to  the  end.  But  the  thought  of  his 
laying  hold  on  the  prize  brought  to  his  mind  an- 
other thought  w^hich  w^as  to  him  most  encouraging 
and  comforting,  namely  that  of  Christ's  having  laid 
hold  on  him  ;  without  which  laying  hold  on  him  on 
the  part  of  his  Saviour,  his  own  laying  hold  on  Christ 
would  be  but  a  vain  effort.  God's  gifts  and  God's  calling 
are  not  repented  of,  as  Paul  said  to  the  Eomans. 
Therefore  his  hope  of  eternal  life  and  salvation  rested 
upon  a  firm  foundation.  Paul  often  recounted  how  Christ 
had  laid  hold  on  him  at  the  time  of  his  conversion,  how 
as  he  was  drawing  near  to  Damascus  and  was  breathing 
out  threatening  and  slaughter  against  the  disciples  of  the 
Lord,  that  same  Lord  stopped  him  ;  how  by  a  light  out 
of  heaven  which  suddenly  shone  round  about  him  he  was 
stricken  to  the  ground ;  how  through  a  voice  speaking  to 
him  Jesus  was  revealed  to  him  ;  how  he  surrendered 
himself  to  Christ,  and  becam^  at  once  a  new  creature  in 
him.  All  this  was  recalled  as  he  wrote  to  the  Philippians 
and  said  to  them,  "I  was  laid  hold  on  by  Christ 
Jesus." 

13.  Brethren,  I  count  not  myself  yet  to  have  laid 
Jiold  : — The  apostle  desired  to  bring  this  matter  home  to 
the  PhiUppians,  and  especially  to  any  of  them  who  might 
be  affected  by  antinomian  influences,  and  who  might  be 
inclined  to  rest  upon  past  experiences  and  feel  secure. 
*  Once  saved,  for  ever  saved,  w^iatever  the  life  after 
conversion  may  be,'  is  a  soul-destroying  creed.  Paul  did 
not  wish  that  any  of  the  Phihppians  should  hold  to  such 
a  belief.  Therefore  with  all  the  force  of  his  example 
he    sought    to    prevent    them    from    becoming    lax   in 

[   93    ] 


CH.  III.  V.  13.]  NOTES. 

their  Christian  lives.  Brethren,  said  he,  I  count  not 
myself  yet  to  have  laid  hold.  Salvation  is  not  mine  even, 
if  now  I  cease  to  strive  to  gain  the  crown.  The  prize  is 
given  only  to  those  who  press  on  to  the  end  of  life  for 
the  pm^pose  of  secm-ing  it.  No,  I  have  not  yet  reached 
the  goal. 

but  one  thing  I  do,  forgetting  the  things  lohich  arc 
behind^  and  stretching  foriuard  to  the  things  lohich  arc 
before,  {14)  I  press  on  toward,  the  goal  unto  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus. — The  construc- 
tion of  the  Greek  in  these  verses  seems  to  indicate 
that  the  "  one  thing  "  in  the  thirteenth  verse  is 
the  prize  described  at  the  end  of  the  fourteenth  verse. 
In  a  free  translation  the  meaning  may  be  express- 
ed thus:  'Not  yet  indeed  is  the  prize  in  my  grasp: 
but  for  this  one  thing — the  prize  of  the  high  call- 
ing of  God  in  Christ  Jesus — I  press  on  in  the  race 
toward  the  goal,  forgetting  indeed  the  things  that  are 
behind,  and  stretching  forward  to  the  things  that  are 
before.'  According  to  the  metaphor  the  things  that  were 
behind  were  the  stages  of  the  course  already  passed ; 
and  the  things  that  were  before  were  the  steps  that  re- 
mained to  be  taken  before  the  apostle's  course  should  be 
finished.  That  portion  of  the  course  which  absorbed  all 
the  attention  and  called  forth  all  the  exertion  of  each 
competitor  in  the  race  in  the  Grecian  amphitheatre  was 
the  portion  which  at  any  stage  of  progress  still  remained 
to  be  done. 

15.  Let  us  therefore,  as  many  as  are  perfect,  he  thus 
minded: — The  word  here  translated  "perfect"  is  the 
same  as  that  which  in  I.  Cor.  xiv,  20  is  rendered  "  men." 
*'  Brethren,"  said  Paul  to  the  Corinthians,  "  be  not 
children  in  mind :  howbeit  in  malice  be  ye  babes,  but 
in  mind  be  men."  Babes  and  children  are  immature, 
while  persons  who  have  grown  to  manhood  and  woman- 
hood have  usually  at  the  same  time  attained  to 
a  good  degree  of  intelligence.  The  members  of  the 
Corinthian  Church  had  not  yet  attained  to  Christian  man- 
hood and  womanhood.  In  spiritual  understanding  they 
were  yet  babes.     In  his  first  letter  to  them,  speaking  of 

[    94   ] 


NOTES.  [CH.  III.  V.  15. 

having  visited  them,  and  of  the  condition  in  which  he 
then  found  them  spiritually,  the  apostle  wrote  as  follows  : 
^'  And  I,  brethren,  could  not  (when  I  came  to  you)  speak 
unto  you  as  unto  spiritual  (persons),  butfl  was  obliged  to 
speak  unto  you)  as  unto  carnal,  as  unto  babes  in  Christ. 
I  fed  you  wnth  milk,  not  with  meat ;  for  ye  were  not  yet 
able  to  bear  it  (or  to  assimilate  it)  :  nay,  not  even  now  are 
ye  able;  for  ye  are  yet  carnal."  It  is  plain  that  what  hin- 
dered their  growth  in  spiritual  understanding  was  their 
carnality,  which  engendered  jealousy  and  strife,  and 
caused  them  to  walk  after  the  manner  of  the  people  of  the 
world.  See  I.  Cor.  ii.  1  and  iii.  1-3.  Having  thus  as- 
certained the  meaning  of  the  w^ord  translated  "  perfect," 
as  the  apostle  sometimes  used  it,  we  return  to  the 
text  before  us,  and  following  the  order  of  the  words 
in  the  Greek,  translate  thus  :  '  As  many  then  (in  the 
Philippian  Church)  as  are  men,  that  is,  persons  of  mature 
understanding,  let  us  be  thus  minded.'  Let  us,  as  is 
proper,  entertain  the  view  of  the  Christian  life  which,  as 
illustrated  by  my  own  example,  I  have  now  presented 
to  you.  The  apostle  well  knew  that  there  were  those  in 
the  Church  in  Philippi  (and  it  is  not  improbable  that  they 
comprised  the  majority)  who  would  with  heart  and  soul 
respond  to  his  exhortation.  At  the  same  time  his 
language  implied  that  not  all  in  the  Philippian  Church 
might,  from  want  of  knowledge  and  experience,  be  entirely 
prepared  to  coincide  with  him  in  his  view  of  what  the 
Christian  race  demanded,  especially  in  respect  to  the 
strenuousness  upon  which  he  laid  such  particular  em- 
phasis. It  is  not  improbable  that  some  of  the  Philippians 
were  influenced  to  a  greater  or  less  extent  by  the  Juda- 
izing  teachers  in  their  midst,  whose  insistance  upon  the 
necessity  of  adhering  to  Mosaic  ceremonies,  could  only 
have  the  effect  of  creating  a  worldly  and  un spiritual 
disposition  of  mind,  as  it  would,  in  so  far  as  they  were 
affected  by  it,  lead  them  away  from  Christ.  Yet  in  regard 
to  these  the  apostle  could  not  but  hope  that  his  exhor- 
tation, enforced4Dy  his  example,  would  not  be  entirely  in 
vain,  since  they  too  entertained  the  highest  regard  for 
him  as  a  Heaven-sent  teacher. 

[   95    ] 


CH.  III.  V.   15.]  NOTES. 

That  the  word  here  translated  "  perfect  "  in  our  English 
Versions  was  used  by  the  apostle  in  the  sense  which  we 
usually  attach  to  it,  and  that  as  thus  used  it  was  meant 
to  convey  "  reproachful  irony,"  as  Dr.  Lightfoot  supposes, 
we  cannot  believe,  since  such  a  meaning  would  be  out  of 
harmony  with  the  context,  and  does  not  accord  with  the 
idea  which  the  tenor  of  the  epistle  throughout  leads  us 
to  form  concerning  the  character  of  the  Philippian  Chris- 
tians. Dr.  Eadie's  view  seems  to  be  the  correct  one. 
He  says,  "  The  perfect  ones,  among  whom,  by  the  idiom  he 
employs,  he  (the  apostle)  places  himself,  are  those  who 
have  burst  the  fetters  of  intellectual  and  spiritual 
bondage ;  who  have  made  some  advancement  in  the 
divine  life  ;  who  are  acquainted  with  the  higher  forms  of 
truth,  and  are  no  strangers  to  the  impulses  and  powers 
of  divine  grace ;  who  are  the  circumcision  ;  who,  by  the 
Spirit,  worship  God ;  who  are  conscious  of  union  with 
Christ,  of  possessing  righteousness  through  faith  in  him, 
and  some  measure  of  conformity  to  him,  and  who  cherish 
through  him  the  hope  of  a  happy  resurrection.  The  per- 
fect one  was  only  in  the  w^ay  of  being  perfected  ;  none 
knew  his  imperfection  so  much,  or  felt  it  so  deeply,  and 
therefore  he  strove  with  quenchless  ardor  to  move  fleetly 
onward  to  the  end  of  the  race,  and  obtain  the  crown. 
The  imperfect  are  those  w^hose  minds  had  not  been 
able  so  fully  to  rise  above  all  confidence  in  the  flesh  ; 
who  still  thought  circumcision  might  not  be  wholly  with- 
out value  ;  w^ho  would  scruple  to  count  all  such  things 
dead  and  positive  loss,  but  hankered  after  some  of  them  ; 
and  who,  in  formally  renouncing  them,  secretly  or  un- 
awares clung  to  them,  and  might  not  distinctly  compre- 
hend the  freeness,  adaptation,  and  perfection  of  that  right- 
eousness which  is  through  the  faith  of  Christ.  Thev 
could  not  be  perfect  runners  in  that  course  which  the 
apostle  has  traced,  for  they  had  not  laid  aside  '  every 
weight.'  They  were  entangled  at  every  step,  and  progress 
was  impeded." 

and  if  in  anything  ye  are  othenvise  minded,  this  also  shall 
God  reveal  unto  you  : — To  be  "  otherwise  minded"  means 
to  be  of  a  mind  contrary  to  that  which  the  apostle  had 

[    96    ] 


NOTES.  [CH.  III.  V.  15. 

showed  them  was  his  ;  and  that  would  at  once  appear  to 
those  who  were  thoughtful  and  prayerful  to  be  a  very 
serious  difference  indeed.  If  the  apostle  was  right,  as 
they  could  not  doubt,  then  they  were  certainly  wrong  in 
being  otherwise  minded.  The  apostle  was  undoubtedly 
divinely  guided  and  impelled,  and  therefore  it  would 
behoove  them  also  to  seek  guidance  and  constraint  from 
the  same  divine  source.  The  apostle  sought  to  lead  in 
the  right  way  those  whose  minds  had  in  any  degree  been 
wrongly  influenced,  but  he  knew  that  until  God  himself 
should  reveal  unto  them  the  truth,  they  would  never  be 
able  to  perceive  it.  In  his  light  alone  would  they  be  able 
to  see  light. 

16.  only,  ivhereunto  ivc  have  attained,  hy  that  same 
rule  let  us  loalk. — The  apostle  continued  to  class  himself 
with  those  whom  he  was  seeking  to  lead  in  the  way  of 
Christian  progress.  They  could  not  fail  to  be  impressed 
with  the  fact  that  Paul's  attainments  in  the  knowledge  of 
Christ  and  in  the  experience  of  salvation  were  marvellous, 
and  also  that  the  greatness  of  his  Christian  attainment 
was  due  solely  to  this,  that  he  had  walked  by  a  rule 
which  Christ  himself  had  shown  him.  How  reasonable 
then  it  would  appear  even  to  the  erring  Philippians  that 
they  should  seek  to  walk  as  their  apostolic  teacher  w^as 
walking,  and  leading  the  way  for  them. 

17.  Brethren,  he  ye  imitators  together  of  me,  and  mark 
them  that  so  toalk  even  as  ye  have  us  for  an  ensample. — 
What  Paul  had  already  virtually  expressed  in  speaking  of 
his  own  aspirations  and  exertions  as  a  follower  of  Christ, 
he  now  utters  in  direct  and  plain  words  of  exhortation. 
"  Brethren,"  said  he,  "  vie  with  each  other  in  imitating 
me."  Those  among  the  Philippians  who  were  half- 
hearted and  lax  as  Christians  would  be  touched  by  the 
apostle's  addressing  them  as  his  brethren.  It  is  beauti- 
ful to  see  how  Paul,  after  placing  himself  in  the  fore- 
ground as  worthy  of  imitation,  immediately  withdraws 
from  that  position  by  associating  with  himself,  as  examples 
to  be  copied,  those  who  had  been  his  devoted  partners  in 
work  in  Philippi.  The  quick  transition  from  "  me  "  to 
"  us"  is  characteristic  of  the  fervent  and  yet  profoundly 
humble  apostle. 

[   97   ]  G 


CH.  III.  V.  18.]  NOTES. 

18.  For  many  icalk,  of  luhom  I  told  you  often,  and 
noiu  tell  you  even  iveeping,  that  they  are  the  enemies  of  the 
cross  of  Christ : — These  were  the  people  against  whom  he 
had  already  in  this  letter  warned  the  Philippian  Church, 
saying,  "  Beware  of  the  dogs,  beware  of  the  evil- 
workers,  beware  of  the  concision,"  See  Ch.  iii.  2. 
In  connection  with  the  giving  of  this  repeated  warn- 
ing he  told  the  Philippians  that  the  repetition  of  it 
was  not  irksome  to  him,  and  the  reason  was  that  he 
.  deeply  felt  the  necessity  of  it.  Often  had  the  warning 
been  repeated,  he  now  reminds  them,  as  he  recurs  again 
to  the  painful  subject.  How  very  painful  it  was  for  him 
to  say  what  he  felt  bound  to  say  again,  his  tears  of  sorrow 
could  testify.  ,  It  may  be  that  some  of  his  tears  had  fallen 
upon  the  paper  on  which  this  letter  was  written,  and  if 
so,  the  stains  thus  caused  would  bear  witness  to  the  truth 
of  what  he  said  as  to  the  deep  feeling  which  his  words  ex- 
pressed. These  Judaizers  (for  he  doubtless  referred  to 
them)  while  professing  to  trust  in  Christ  for  salvation 
and  calling  themselves  Christians,  were  in  truth  Christ's 
enemies,  yea,  enemies  even  of  his  cross  ;  for  if  what  they 
said  was  true,  that  it  was  necessary  to  be  circumcised  in 
order  to  be  saved  (See  Acts  xv.  1),  then  virtually 
circumcision  took  the  place  of  Christ  as  a  Saviour.  They 
were  indeed  enemies  of  the  cross,  who  persuading  their 
disciples  to  be  subjected  to  the  law  of  Moses,  caused 
their  hold  upon  Christ  to  be  weakened,  if  not  entirely 
severed ;  for  by  so  doing  they  declared  the  sacrifice 
offered  on  Calvary  to  be  insufficient,  if  not  absolutely 
superfluous,  and  so  made  God's  plan  of  salvation  by 
grace  to  be  a  thing  of  nought. 

But  there  was  another  phase  of  this  judaizing  opposition 
to  the  Gospel  which  rendered  its  promoters  extremely 
obnoxious  in  the  view  of  Paul  and  those  of  his  fellow 
Christians  who  were  striving  to  lead  holy  lives.  While 
advocating  submission  to  the  requirements  of  the  Mosaic 
law,  it  was  in  practice  antinomian,  and  consequently 
pernicious  to  the  last  degree.  Jude,  a  brother  of  James 
and  of  Jesus,  in  addressing  those  whom  he  speaks  of  as 
"  beloved  in  God  the  Father,  and  kept  for  Jesus  Christ," 
seems  to  have  had  before  him  as  his  main  object  in  writing. 

[   98   ] 


NOTES,  [CH.  III.  V,  18. 

his  letter,  to  sound  an  alarm  concerning  those  antinomian 
sectaries.  Beginning  his  warning  epistle  he  thus  writes, 
"  Beloved,  while  I  was  giving  all  diligence  to  write  unto 
you  of  our  conamon  salvation,  I  was  constrained  to  write 
unto  you  exhorting  you  to  contend  earnestly  for  the 
faith  which  was  once  for  all  delivered  unto  the  saints.  For 
there  are  certain  men  crept  in  privily,  even  they  who  were 
of  old  written  of  beforehand  unto  this  condemnation,  un- 
godly men,  turning  the  grace  of  our  God  into  lascivious- 
ness,  and  denying  our  only  Master  and  Lord,  Jesus  Christ." 
The  freedom  from  bondage  to  the  law  which  Paul  pro- 
claimed as  the  prerogative  of  those  who  accepted  Christ  as 
their  Kedeemer  (Gal.  iii.  13  andv.l.)  was  by  these  false 
teachers  turned  into  license  to  sin.  '  We  are  saved  by  grace' 
said  they ;  *  let  us  therefore  sin,  that  grace  may  abound.' 
See  Eom.  vi.  1.  These  perverters  of  the  Gospel  of 
Christ  (see  Gal.  i.  7)  made  slanderous  reports  concerning 
the  preaching  of  Paul  and  his  fellow-laborers,  affirming 
that  they  said,  '  Let  us  do  evil,  that  good  may  come' 
(Eom.  iii.  8)  ;  and  thus  by  falsifying  the  apostle's  state- 
ments tbey  sought  to  make  even  him  a  countenancer  of 
their  evil  ways.  It  was  safe  to  predict,  as  the  apostle  did, 
the  certain  condemnation  of  these  "  evil-workers,"  not- 
withstanding that  they  called  themselves  Christians. 
This  the  apostle  did  by  saying  concerning  them,  "  Whose 
condemnation  is  just."  Paul  called  them  "false  breth- 
ren "  (Gal.  ii.  4),  "  false  apostles,  deceitful  workers," 
even  saying  of  them  that  they  fashioned  themselves  into 
apostles  of  Christ,  and  adding  that  this  was  no  marvel, 
since  even  Satan  fashioneth  himself  into  an  angel  of  light 
(II.  Cor.  xi.  13,  14).  How  perilous  Paul  felt  it  to  be  to 
have  such  opposers,  against  whom  it  was  necessary  to 
be  ever  watchful,  may  be  seen  from  the  catalogue  of  his 
trials  which  he  gives  in  II.  Cor.  xi.  23-27,  in  which 
among  the  perils  which  he  encountered  he  mentions 
"perils  among  false  brethren."  Concerning  such  as 
these  Paul  wrote  to  Titus  when  he  was  at  work  am.ong 
the  Cretans:  "  There  are  many  unruly  men,  vain  talkers 
and  deceivers,  specially  they  of  the  circumcision,  whose 
mouths  must  be  stopped  ;  men  who  overthrow  whole 
houses,  teaching  things  which  they  ought  not,  for  filthy 

[  99  ] 


CH.  III.  V,  18.]  NOTES. 

lucre's  sake.  One  of  themselves,  a  prophet  of  their  own, 
said,  Cretans  are  always  liars,  evil  beasts,  idle  gluttons. 
This  testimony  is  true.  For  which  cause  reprove  them 
sharply,  that  they  may  be  sound  in  the  faith,  not  giving 
heed  to  Jewish  fables,  and  commandments  of  men  who 

turn  away  from  the  truth They  profess  that  they 

know  God  ;  but  by  their  works  they  deny  him,  being  abom- 
inable, and  disobedient,  and  unto  every  good  work  repro- 
bate "  (Titus  i.  10-16).  Their  character  and  motives  are 
thus  described  by  the  apostle  in  his  letter  to  the  Galatians : 
*'As  many  as  desire  to  make  a  fair  show  in  the  flesh,  they 
compel  you  to  be  circumcised  ;  only  that  they  may  not 
be  persecuted  for  the  cross  of  Christ.  For  not  even  they 
who  receive  circumcision  do  themselves  keep  the  law ; 
but  they  desire  to  have  you  circumcised,  that  they  may 
glory  in  your  flesh."  They  were  as  far  as  possible  from 
glorying  in  the  cross  of  Christ,  although  they  were  pro- 
fessed followers  of  Christ ;  which  led  the  holy  apostle, 
who  realised  how  wide  and  deep  the  gulf  was  which 
separated  them  from  him,  to  say,  "  But  far  be  it  from  me 
to  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ, 
through  which  the  world  hath  been  crucified  unto  me, 
and  I  unto  the  world."  The  apostle  Peter  in  his  old  age, 
writing  a  second  general  letter  to  his  brethren  in  the 
Lord,  thus  warns  them  against  those  who,  like  the  false 
prophets  of  Old  Testament  times,  would  be  sure  to  lead 
many  astray.  *'  There  shall  be,"  said  he,  "  false  teachers, 
who  shall  privily  bring  in  destructive  heresies,  denying 
even  the  Master  that  bought  them,  bringing  upon  them- 
selves swift  destruction.  And  many  shall  follow  their 
lascivious  doings  ;  by  reason  of  whom  the  way  of  the 
truth  shall  be  evil  spoken  of.  And  in  covetousness  shall 
they  with  feigned  words  make  merchandise  of  you :  whose 
sentence  now  from  of  old  lingereth  not,  and  their  de- 
struction slumbereth  not." 

The  full  force  of  the  words,  "  the  enemies  of  the  cross  of 
Christ,"  cannot  be  expressed  without  placing  the  utmost 
emphasis  on  the  definite  article  which  precedes  the  word 
enemies.  '*  Many  walk,"  says  the  apostle,  "  whom  I 
often  told  you  of,  and  whom  I  now  tell  you  of  even 
weeping,  the  enemies  of  the  cross  of  Christ  (or,  those 

I  100  ] 


NOTES.  [CH.  III.  V.  18. 

enemies  of  the  cross  of  Christ)."  Paul  evidently  meant 
to  point  out  the  antinomian  Judaizers  as  the  very  worst 
enemies  of  the  cross  of  Christ.  And  it  is  as  necessary  in 
our  day,  as  it  was  in  the  apostle's,  that  it  should  be 
clearly  understood  that  those  Christians  are  indeed 
enemies  of  the  cross  of  Christ,  yea,  its  worst  enemies, 
"  who  see  not  in  it  the  evil  of  sin,  so  as  to  forsake  it," 
who  notwithstanding  their  profession  of  loyalty  to 
Christ,  remain  strangers  to  the  attractions  of  his  cross, 
who  will  not  submit  to  the  authority  or  conform  them- 
selves to  the  example  of  him  who  died  upon  the  cross  for 
them.  Those  who  are  willing  to  be  pardoned,  but  have 
no  desire  to  be  sanctified,  not  only  have  no  claim  to  the 
shelter  of  the  cross,  but  they  deserve  to  be  pointed  out  in 
the  most  unmistakable  manner  as  the  very  worst  enemies 
of  the  crucified  Son  of  God,  if  they  profess  to  look  to  him 
for  mercy,  but  refuse  his  sanctifying  grace — that  grace  of 
God  which  hath  appeared,  bringing  salvation  to  all  men, 
instructing  us,  to  the  intent  that,  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly  and  righteously 
and  godly  in  this  present  world  ;  looking  for  the  blessed 
hope  and  appearing  of  the  glory  of  the  great  God  and  our 
Saviour  Jesus  Christ ;  who  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity,  and  purify  unto  him- 
self a  people  for  his  own  possession,  zealous  of  good 
works.     Titus  ii.  11-14. 

19.  whose  end  is  im'dition,—Oi  these  same  "  false 
apostles,  deceitful  workers,"  who  were  "  fashioning  them- 
selves into  apostles  of  Christ,"  the  apostle  said  to  the  Rom- 
ans, "Whose  end  shall  be  according  to  their  works,"  which 
end  could  only  be  perdition,  since  those  who  live  in  sin, 
die  also  in  sin,  and  are  consequently  destro^'ed.  Those 
who  like  the  Romans,  before  their  conversion  to  Christ, 
and  like  the  antinomian  Christians  of  Paul's  day,  present 
the  members  of  their  bodies  as  servants  to  uncleanness, 
and  to  iniquity  unto  iniquity,  must  perish,  for  the  end  of 
those  things  is  death.  "  The  land  which  hath  drunk  the 
rain  that  cometh  oft  upon  it,  and  bringeth  forth  herbs  meet 
for  them  for  whose  sake  it  is  also  tilled,  receiveth  blessing 
from  God  :  but  if  it  beareth  thorns  and  thistles,  it  is  reject- 
ed and  nigh  unto  a  curse  ;  whose  end  is  to  be  burned." 

[   101   ] 


CH.  III.  V.  19.]  NOTES. 

luhose  god  is  the  belly, — Gluttony,  here  mentioned  as 
one  form  of  excess  which  was  descriptive  of  antinomian 
Christianity,  may  be  taken  as  a  type  of  sensual  appetites 
generally.  "  Of  whom  (or  of  what)  a  man  is  overcome, 
of  the  same  is  he  also  brought  into  bondage."  II.  Pet.  ii.  19. 
"  To  whom  ye  present  yourselves  as  bondservants  unto 
obedience,  his  bondservants  ye  are  whom  ye  obey." 
Eom.  vi.  16.  Therefore  as  to  those  bondservants  of  sin, 
against  whom  the  apostle  was  warning  the  Philippians,  it 
could  be  truly  declared  that  they  were  as  far  as  possible 
from  having  Christ  as  their  Saviour ;  for  their  god  was 
their  belly. 

aiid  tuhose  glory  is  in  their  shame, — "  The  unfettered 
liberty  of  which  they  (antinomian  Christians)  boast,  thus 
perverted  becomes  their  deepest  degradation."  Light- 
foot.  "  These  are  they,"  said  Jude,  "who  are  hidden  rocks 
in  your  love-feasts  when  they  feast  with  you,  shepherds 
that  without  fear  feed  themselves ;  clouds  without  water, 
carried  along  with  winds;  autumn  trees  without  fruit, 
twice  dead,  plucked  up  by  the  roots ;  wild  waves  of  the 
sea,  foaming  out  their  own  shame ;  wandering  stars,  for 
whom  the  blackness  of  darkness  hath  been  reserved  for 
ever."  Jude  12,  13. 

luho  mind  earthly  things. — On  earthly  things,  rather 
than  on  heavenly,  their  minds  were  set.  Wholly  fleshly 
were  those  whom  the  apostle  was  describing,  as  their 
lives  showed;  "  for  they  that  are  after  the  flesh  do  mind 
the  things  of  the  flesh,"  as  "  they  that  are  after  the  Spirit 
the  things  of  the  Spirit."  As  Paul  plainly  impHed  in  his 
exhortation  to  the  Colossians,  they  who  have  been  raised 
from  the  dead  together  with  Christ,  do  seek  the  things 
that  are  above,  where  Christ  is  seated  on  the  right  hand 
of  God.  They  do  set  their  mind  on  the  things  that  are 
above,  not  on  the  things  that  are  upon  the  earth.  From 
which  it  follows  that  those  of  whom  Paul  was  speaking  to 
the  Philippians  had  never  been  quickened  with  Christ,  but 
were  dead  through  their  trespasses  and  sins. 

20.  For  our  citizeiiship  is  in  heaven; — These  words  are 
to  be  closely  connected  with  the  exhortation  of  the  apostle 
in  the  seventeenth  verse.  *  Follow  us,'  is  the  apostle's 
meaning,  '  rather  than  the  false  teachers,  who  would  lead 

[   102   ] 


NOTES.  [CH.  III.  V.  20. 

you  to  destruction.  Our  commonwealth  is  not  on  earth  ; 
it  is  in  heaven.  Our  interests  are  all  there,  not  here.  The 
ties  by  which  we  are  bound  are  not  earthly,  but  heavenly. 
The  great  attraction  for  us  heavenwards,  is  that  Christ 
is  there.  Follow  us  then,  if  you  would  be  wise,  if  you 
would  be  happy,  if  you  would  be  saved,  if  you  would  have 
a  home  on  high,  if  you  would,  like  us,  even  now  possess 
citizenship  in  heaven ;  for  we  are  able  now  to  say,  not 
merely  this,  that  we  hope  to  go  to  heaven  when  we  must 
leave  this  world,  but  this,  our  citizenship  is  in  heaven, 
yea,  even  now  we  are  sitting  together  in  heavenly  places 
and  enjoying  heavenly  relationships  in  Christ  Jesus.' 

whence  also  ive  icait  for  a  Saviour,  the  Lord  Jesus 
Christ : — When  Jesus  was  leaving  the  world,  he  said  to  his 
disciples,  "  Little  children,  yet  a  little  while  I  am  with  you. 
Ye  shall  seek  me :  and  as  I  said  unto  the  Jews,  whither 
I  go,  ye  cannot  come  ;  so  now  I  say  unto  you."  And 
when  Simon  Peter  asked  him,  '  Lord,  whither  goest  thou '?' 
Jesus  answered,  "  Whither  I  go,  thou  canst  not  follow  me 

now ;  but  thou  shalt  follow  afterwards In  my  father's 

house  are  many  mansions ;  .  .  .  .  I  go  to  prepare  a  place 
for  you.  And  if  I  go  and  prepare  a  place  for  you,  I  come 
again,  and  will  receive  you  unto  myself ;  that  where  I 
am,  there  ye  may  be  also."  As  surely  as  Christ  once 
came  from  heaven  to  earth,  and  was  here  in  our  stead 
once  offered  as  the  Lamb  of  God  to  bear  the  sins  of 
many,  so  surely  shall  he  appear  here  on  earth  a  second 
time  apart  from  sin,  to  them  that  wait  for  him,  unto 
salvation.  It  is  because  of  these  blessed  assurances 
written  in  God's  Word  that  Paul  and  his  fellow- believers 
were  in  their  day,  and  that  we  also  are  now,  waiting  for 
the  revelation  of  our  Lord  Jesus  Christ.  When  Paul 
wrote  to  the  persecuted  Thessalonians  to  comfort  tbem 
in  their  afHictions,  he  contrasted  what  the  condition  of 
their  persecutors  would  be  with  that  which  would  be 
their  own  happy  state,  in  that  day  when  the  Lord  Jesus 
should  be  revealed  from  heaven  with  the  angels  of  his 
power  in  flaming  fire.  Vengeance  would  then  be  ren- 
dered to  them  that  had  not  known  God,  and  that  had 
not  obeyed  their  Lord  Jesus.  These  would  suffer 
punishment,  even  eternal   destruction   from  the  face  of 

[   103   ] 


CH.  III.  V.  20.]  NOTES, 

the  Lord  and  from  the  glory  of  his  might ;  while  those 
whom  they  had  afflicted  would  enjoy  the  recompense 
of  rest  along  with  all  those  who  had  in  like  manner 
suffered.  How  restful  Christ's  appearing  will  be  to  his 
saints,  may  be  inferred  from  this  further  word  which 
the  apostle  wrote  to  the  Thessalonians  for  their  comfort, 
that  when  the  Lord  Jesus  shall  again  appear,  he  shall 
come  to  be  glorified  in  his  saints,  and  to  be  marvelled  at 
in  all  them  that  believed.  Mark  the  language.  The 
apostle  does  not  say  that  in  that  day  Christ  shall  be 
glorified  before  his  saints  and  be  marvelled  at  by  all  them 
that  are  his;  but  that  he  shall  then  be  glorified  in  his 
saints,  and  be  marvelled  at  in  all  them  that  believed. 
That  which  will  occasion  exceeding  joy  to  the  saints  of 
God  in  that  day  will  be  their  realisation  of  their  oneness 
with  their  Lord,  Christ  in  them  and  they  in  him  as  never 
realised  before.  Then  will  the  completed  Body  of  Christ, 
the  Church,  united  to  her  Head,  be  marvelled  at  and 
admired  by  wondering  angels,  and  the  greatest  wonder 
of  all  will  then  be  this,  that  the  Divine  Saviour  is  and 
will  forever  be  so  greatly  glorified  in  his  redeemed 
people. 

21.  luho  shall  fashion  anew  the  body  of  our  humiliation^ 
that  it  may  he  conformed  to  the  body  of  his  glory,  accord^ 
ing  to  the  ivorhing  luhereby  he  is  able  even  to  subject  ail 
things  unto  himself. — This  mortal  body  of  ours  is  called 
the  body  of  our  humiliation.  It  is  such  as  a  consequence 
of  sin.  Sin  it  is  which  brought  death  into  the  world 
and  all  our  woe.  Through  sinful  indulgences  and  uncon- 
trolled passions,  through  unforeseen  accidents  and  volun- 
tary conflicts,  through  innumerable  maladies  and  multi- 
form sufferings,  and  finally  by  death  either  natural  or 
violent,  this  our  earthly  tabernacle  is  subjected  to  dishon- 
or. But  if  you  and  I  have  been  born  again  and  adopted 
into  God's  family,  if  we  are  Christ's,  these  bodies  of  ours 
are  to  be  fashioned  anew.  At  Christ's  appearing  we  shall 
come  forth  in  an  altogether  new  fashion,  the  fashion  of 
the  immortals.  It  will  be  the  fashion  not  of  angels,  nor 
yet  a  fashion  altogether  new  in  heaven,  for  Christ  has  worn 
it  ever  since  his  ascension  to  glory.  We  shall  be  Hke  him. 
We  are  to  be  reclothed  by  the  Lord  Jesus  Christ  himself. 

[    104   ] 


NOTES.  [CH.  III.  V.  21, 

He  shall  fashion  anew  the  body  of  our  humiliation,  yea, 
so  fashion  it  that  it  will  be  conformed  to  the  body  of  his 
glory,  according  to  the  working  whereby  he,  our  Almighty 
Saviour,  is  able  even  to  subject  all  things  unto  himself. 
This  same  apostle  who  tells  us  these  things  in  the 
epistle  to  the  Philippians  wrote  on  this  subject  to  the 
Corinthians  by  inspiration  as  follows  :  "  There  are  also 
celestial  bodies,  and  bodies  terrestrial,"  that  is,  the  terres- 
trial are  not  more  real  than  the  celestial :  "  but  the  glory 
of  the  celestial  bodies  is  one  and  that  of  the  terrestrial 
bodies  is  another,"  that  is,  the  glory  of  the  one,  the 
celestial,  is  vastly  different  from  that  of  the  other,  the 
terrestrial.  Just  as  "  there  is  one  glory  of  the  sun,  and 
another  glory  of  the  moon,  and  another  glory  of  the  stars  ; 
for  one  star  differeth  from  another  star  in  glory."  "So 
also,"  says  the  inspired  apostle,  "is  the  resurrection  of 
the  dead.  It  (the  body  of  our  humiliation)  is  sown  (a  bare 
grain)  in  corruption  ;  it  is  raised  in  incorruption :  it  is 
sown  in  dishonor  ;  it  is  raised  in  glory  :  it  is  sown  in 
weakness ;  it  is  raised  in  power  :  it  is  sown  a  natural 
body  ;  it  is  raised  a  spiritual  body.  If  there  is  a  natural 
(or  physical)  body,  there  is  also  a  spiritual  body,"  incon- 
ceivable by  us,  it  may  be,  but  no  less  real  on  that  account. 
'•  And  as  is  the  heavenly,"  that  is,  the  spiritual  body, 
"  such  are  they  also  that  are  heavenly."  And  as  we  have 
borne  the  image  of  the  earthy,  we  who  are  Christ's,  so 
surely  "  we  shall  also  bear  the  image  of  the  heavenly." 
The  disciples  before  whom  Christ  was  transfigured  on  the 
mount,  got  some  idea  as  to  what  the  Saviour's  now  glori- 
fied body  is  like.  We  read  that  "  his  face  did  shine  (not 
as  a  star,  nor  as  the  moon,  but)  as  the  sun,"  and  that 
"  his  garments  became  white  as  the  light."  And  in 
evidence  of  the  correspondence  which  will  exist  between 
glorified  saints  and  their  glorified  Saviour,  we  have  this 
word  of  Jesus  himself :  Then  (at  that  harvest  time  in  the 
end  of  the  world,  when  the  angels  will  be  the  reapers) 
shall  the  gathered  saints,  the  righteous  ones,  shine  forth 
like  their  Divine  Eedeemer,  as  the  sun  in  the  Kingdom 
of  their  Father.     See  Matt,  xiii,  43. 

As  to  the  matter  of  Christ's  subjecting  all  things  unto 
himself,  on  this  subject  also  we  have  a  two-fold  comment 

r  105  ] 


CH.  III.  V.  21.]  NOTES. 

of  the  Scripture  itself.  In  I,  Cor.  xv.  20-28,  it  is  said,  "Now 
hath  Christ  been  raised  from  the  dead,  the  first-fruits  of 
them  that  are  asleep.  For  since  by  man  came  death,  by 
man  came  also  the  resurrection  of  the  dead.  For  as  in 
Adam  all  die,  so  also  in  Christ  shall  all  be  made  alive.  But 
each  in  his  own  order  :  Christ  the  first-fruits  ;  then  thej- 
that  are  Christ's  at  his  coming.  Then  cometh  the  end, 
when  he  shall  deliver  up  the  kingdom  to  God,  even  the 
Father ;  when  he  shall  have  abolished  all  rule  and  all 
authority  and  power.  For  he  must  reign,  till  he  hath  put  all 
his  enemies  under  his  feet.  The  last  enemy  that  shall  be 
abolished  is  death.  For  (as  it  is  written  in  the  Psalm) 
He  put  all  things  in  subjection  under  his  feet  ....  And 
when  all  things  have  been  subjected  unto  him,  then 
shall  the  Son  also  himself  be  subjected  to  him  that  did 
subject  all  things  unto  him,  that  God  may  be  all  in  all.'* 
In  the  first  chapter  of  the  epistle  to  the  Ephesians  the 
apostle  unfolds  the  same  truth,  as  he  prays  for  those  to 
whom  he  is  writing  :  "That  the  God  of  our  Lord  Jesus 
Christ,  the  father  of  glory,  may  give  unto  you  a  spirit  of 
wisdom  and  revelation  in  the  knowledge  of  him ;  having 
the  eyes  of  your  heart  enlightened,  that  ye  may  know 
what  is  the  hope  of  his  calling  (what  you  who  have  been 
called  into  God's  kingdom  are  privileged  to  hope  for), 
what  the  riches  of  the  glory  of  his  inheritance  in  the 
saints,  and  what  the  exceeding  greatness  of  his  power 
to  us-ward  who  believe,  according  to  that  working  of 
the  strength  of  his  might  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead,  and  made  him  to  sit 
at  his  right  hand  in  the  heavenly  places,  far  above  all 
rule,  and  authority,  and  power,  and  dominion,  and  every 
name  that  is  named,  not  only  in  this  world,  but  also  in 
that  which  is  to  come  :  and  he  put  all  things  in  sub- 
jection under  his  feet,  and  gave  him  to  be  head  over 
all  things  to  the  church,  which  is  his  body,  the  fulness  of 
him  that  filleth  all  in  all." 


[    106   ] 


NOTES.  [CH.  IV.  V.  1. 

CHAPTER  IV. 

1.  Wherefore,  my  hrctlircn  beloved  and  longed  for,  my 
joy  and  crown,  so  stand  fast  in  the  Lord,  my  beloved. — 
'<  Wherefore,"  that  is,  since  you  are  citizens  of  this  heav- 
enly commonwealth,  since  the  Son  of  the  Highest  is 
your  Sovereign  Potentate,  since  your  King  is  your  Saviour, 
and  you  are  to  be  sharers  in  all  his  glory,  even  by  being 
in  body  fashioned  like  unto  his  glorious  body,  •*  so  stand 
fast  in  the  Lord,"  that  is,  as  I  by  the  pattern  which 
through  God's  grace  I  am  trying  to  set  before  you,  and 
as  I  through  the  force  of  that  divine  truth  which  I  have 
presented  to  you,  now  exhort  you  to  do.  United  as  you 
are  to  Christ  by  faith  in  him,  so  stand  fast  in  him,  abide 
in  him,  in  him  be  firm,  resisting  through  his  strength  all 
endeavors  of  your  adversaries  to  draw  you  away  from 
him.  Turn  not  my  joy  into  grief — my  joy  over  your 
salvation  into  grief  for  your  ruin.  Deprive  me  not  of  my 
crown — the  crown  which  I  look  forward  to  receiving 
from  Christ  when  I  present  you  as  saved  ones  before 
him.  My  brethren,  cherished  in  my  heart,  longed  for  in 
my  prayers,  be  stedfast  in  the  Lord,  my  beloved.  Thus 
by  tenderest  expressions  of  sincerest  affection — by  his  very 
heart-strings,  did  Paul  seek  to  bind  to  Christ  and  establish 
in  his  grace  his  dear  Philippian  fellow-Christians. 

2.  I  exhort  Euodia,  and  I  exhort  Syntyche,  to  be  of 
the  same  mind  in  the  Lord. — After  uttering  a  heart-felt 
and  yearning  entreaty  for  those  in  general  who  were  in 
danger  of  slackening  their  adherence  to  the  Gospel,  as 
he  had  preached  it  to  them,  Paul  now  m.akes  bold  to 
address  by  name  two  women  in  the  Philippian  Church, 
who  had  formerly  been  his  valued  fellow-laborers  in 
Philippi,  and  to  exhort  them  to  put  away  the  differences 
which  had  separated  them,  to  come  together  and  be 
affectionately  interested  in  each  other,  as  those  who  are 
sisters  in  Christ  should  do.  "  Let  there  be  no  strife,  I 
pray  thee,  between  thee  and  me,  and  between  my  herd- 
men  and  thy  herdmen ;  for  w^e  are  brethren,"  said 
Abraham  to  Lot,  his  kinsman.  If  the  ties  of  ordinary 
kinship  should  bind  men  together,  how  much  more  should 
kinship  in  Christ  unite  them  !     It  is  useless  to  speculate 

[   107   ] 


OH.  IV.  V.  2.]  NOTES. 

as  to  whether  these  wo^aen  were  ladies  of  rank  or  not,  or 
whether  like  Phoebe  in  the  Church  in  Cenchreae  they  were 
deaconesses  or  not,  as  we  have  no  information  on  these 
points. 

3.  Yea,  I  beseech  thee  also,  true  yokefellow,  hel]j  these 
luomen,  for  they  labored  ivith  me  in  the  gospel,  with 
Clement  a,lso,  and  the  rest  of  my  felloiv-ioorkers,  zvhose 
names  are  in  the  book  of  life. — Epaphroditus,  the  bearer 
of  this  letter,  is  doubtless  appealed  to  here.  He  was  a 
highly  esteemed  member  of  the  Church  in  Philippi,  and 
Paul's  thus  appealing  to  him  to  help  these  women  to 
adjust  their  differences,  would  prepare  the  way  for  his 
using  his  good  offices  to  bring  about  a  reconciliation  be- 
tween them  on  his  arrival  at  his  home.  Epaphroditus 
had  perhaps  brought  to  Paul  in  Eome  the  sad  tidings  of 
dissension  between  these  women,  whose  falling-out  would 
be  as  much  a  grief  to  him  as  to  the  apostle.  The  apostle 
and  Epaphroditus  alike  were  most  anxious  that  the 
breach  between  these  former  fellow-workers  should  be 
healed,  as  it  not  only  affected  seriously  the  peace  of  the 
Church,  but  also  hindered  the  prosperity  of  the  work  of 
Christ  in  Philippi.  Nothing,  we  may  be  sure,  pleases 
Satan  more  than  quarrels  between  Christians.  Clement, 
here  mentioned,  had  been  another  prominent  worker 
with  Paul  at  Philippi,  and  had  wrought  with  these  women 
in  furtherance  of  the  Gospel,  but  we  know  nothing  con- 
cerning him  beyond  what  is  said  here.  To  recall  his 
faithful  labors  and  to  make  special  mention  of  him  was  a 
pleasure  to  the  apostle.  For  the  comfort  of  other 
fellow-workers,  not  all  of  whose  names  may  have  been 
remembered,  the  apostle  was  so  thoughtful  concerning 
them  as  to  say  that  their  names  were  all  recorded  on 
high  in  God's  book  of  life.  Nothing  that  any  of  us  do 
here  in  his  name  is  forgotten  of  God. 

4.  Bejoice  in  the  Lord  always  :  again  I  ivill  say,  Be. 
joice. — This  exhortation  to  the  Philippians  is  a  testimony 
to  the  ever  abounding  joy  in  the  heart  of  Paul.  To  the 
Corinthians  he  wrote,  "  We  are  pressed  on  every  side, 
yet  not  straitened ;  perplexed,  yet  not  unto  despair ; 
pursued,  yet  not  forsaken  (or  left  behind)  ;  smitten  down, 
yet  not  destroyed."     In  the  same  letter  after  enumera- 

[;  108   J 


l^OTES.  [CH.  IV.  V,  4. 

ting  his  trying  experiences,  he  says,  "  I  am  filled  with 
comfort,  I  overflow  with  joy  in  all  our  affliction."  This 
was  his  condition  when  he  was  writing  to  the  Philip- 
pians.  He  himself  was  rejoicing  in  the  Lord,  rejoicing 
greatly  though  a  prisoner  in  Rome,  and  he  desired  that 
the  Philippians  should  likewise  be  joyful  in  the  Lord. 
The  word  here  translated  **  rejoice,"  has  a  double  meaning. 
It  combines,  as  before  remarked,  in  note  on  iii.  1,  "  a 
parting  benediction  with  an  exhortation  to  cheerfulness." 
See  the  full  note  on  the  word  in  that  place. 

5.  Let  your  forbearance  be  hioicn  unto  all  men.  The 
Lard  is  at  hand. — For  the  word  "  forbearance,"  or 
"moderation"  in  the  Authorised  Version,  "gentleness" 
is  given  in  the  margin  of  the  Revised  Versions.  Gentle- 
ness or  mildness  is  the  opposite  of  contentiousness,  and 
is  so  expressed  in  Titus  iii.  2.  "  Put  them  in  mind  .... 
not  to  be  contentious,  to  be  gentle,  showing  all  meekness 
toward  all  men,"  and  likewise  in  I.  Tim.  iii.  3,  we  find 
the  contrast,  "  gentle,  not  contentious."  "The  wisdom 
that  is  from  above  is,"  James  tells  us,  "  first  pure,  then 
peaceable,  gentle,  easy  to  be  entreated."  Those  who  are 
genuinely  good  will  be  gentle,  and  will  treat  even  their 
servants  with  gentleness.  See  I.  Pet.  ii.  18.  "  Meek- 
ness and  gentleness "  were  marked  traits  of  Christ's 
character,  and  should  be  manifested  in  the  conduct  of 
his  followers.  IL  Cor.  x.  1.  The  nearness  of  Christ's 
appearing  should  ever  exert  a  restraining,  and  at  the 
same  time  a  constraining  influence  upon  us,  checking 
every  evil  impulse,  and  impeUing  us  to  speak  and  act  as 
in  the  presence  of  our  Lord. 

6.  In  nothing  be  anxious  ;  but  in  everything  by  'prayer 
and  supplication  with  thanksgiving  let  your  requests  be 
made  Icnotvn  unto  God. — As  to  anxieties,  have  them  not ; 
be  rid  of  them,  if  you  have  them.  Why  should  you  be 
harassed  with  cares,  when  God  is  caring  for  you  ?  Such 
was  the  reasoning  of  Peter  when  he  exhorted  all  those  to 
whom  he  was  writing  to  cast  all  their  anxiety  upon  God ; 
and  it  is  instructive  to  note  that  in  the  same  connection 
this  apostle  indicates  that  a  good  way  by  which  to  drown 
our  own  cares  is  to  be  occupied  in  doing  what  we  can  to 
reHeve  the  anxieties  of  others.     •'  Gird  yourselves,"  said 

[   109   ] 


CH.  IV.  V.  6.]  NOTES. 

he,  "  with  humility  to  serve  one  another  ....  Humble 
yourselves  .  .  .  under  the  mighty  hand  of  God,  that  he 
may  exalt  you  in  due  time ;  casting  all  your  anxiety 
upon  him,  because  he  careth  for  you."  I.  Pet.  v.  5-7. 
While  exhorting  the  Philippians  to  "  have  no  anxieties," 
Paul  pointed  out  the  means  to  be  used  in  order  that  they 
might  get  rid  of  them.  They  were  to  take  their 
anxieties  to  God  in  prayer  and  supplication.  And  so 
we  find  Paul  explaining  what  Peter  meant,  when  he  told 
his  brethren  to  cast  all  their  anxiety  upon  God,  namely^ 
to  do  it  by  prayer  and  supplication  ;  while  Peter  explains 
what  Paul  meant,  when  he  said,  "  In  everything  by 
prayer  and  supplication  with  thanksgiving  let  your 
requests  be  made  known  unto  God,"  that  is,  when  you 
have  thus  taken  your  anxieties  to  God,  you  are  to  leave 
them  with  him,  and  so  cease  to  bear  the  burden  of  them 
yourselves.  In  reference  to  what  matters  are  we  to  go  to 
God  in  prayer  and  supplication,  making  our  requests? 
Paul's  answer  is,  *  In  every  matter,  in  everything,  great 
and  small.'  No  matter  how  small  the  thing  is  which 
gives  us  anxiety,  we  should  take  it  to  God.  We  may  even 
beseech  God  to  give  us  relief,  when  any  sort  of  matter  is 
troubling  us.  It  is  our  privilege  to  supplicate  God  in 
prayer  to  remove  any  and  every  burden  of  anxiety. 
And  knowing  how  ready  God  is  to  succor  us,  w^e  should 
ever  approach  him  in  prayer  with  thanksgiving. 

7.  And  the  peace  of  God,  ivhich  ixtsseth  all  understand^ 
ing,  shall  guard  your  hearts  and  your  thoughts  in  Christ 
Jesus. — Such  will  be  the  result  of  your  taking  to  God  by 
prayer  and  supplication  w^ith  thanksgiving  every  thing 
that  threatens  to  mar  your  peace,  and  of  your  letting 
your  request  be  made  known  to  him  concerning  it.  The 
peace  of  God,  which  passeth  all  understanding,  will  like 
a  sentinel  on  duty  be  made  to  guard  your  hearts  and 
your  thoughts  in  Christ  Jesus.  Your  hearts  and  your 
thoughts  in  Christ  Jesus  will  be  guarded  from  any  intru- 
sion of  the  tempter.  The  apostle  spoke  from  experience 
of  habitually  doing  what  he  exhorted  the  Philippians  to 
do,  and  from  experience  of  having  that  continually  done 
for  him,  which  he  assured  the  Philippians  God  would 
under  the  same  conditions  do  for  them. 

[  no  ] 


NOTES.  [CH.  IV.  V.  7, 

The  words  "in  Christ  Jesus  "  are  not  to  be  passed  over 
as  unimportant.  The  translation  "  through  Christ  Jesus,' 
as  in  the  Authorised  Version,  mistakes  the  meaning  alto- 
gether. Christ  is  the  channel  through  which  the  peace 
of  God  flows  to  those  who  experience  it.  He  Himself  is 
'*  our  peace,"  but  that  is  not  what  is  meant  here.  The 
deep  experience  which  Paul  enjoyed  of  having  his  heart 
and  his  thoughts  guarded  by  the  peace  of  God,  which 
passeth  all  understanding,  was  due  to  the  fact  that  he 
most  truly  realised  his  oneness  with  Christ.  Paul  knew 
that  Christ  lived  in  him,  that  Christ's  heart  throbbed  in 
his  heart,  that  in  his  thoughts  Christ  himself  was  think- 
ing ;  and  it  was  this  knowledge  that  enabled  him  to 
realise  how  perfectly  his  heart  and  his  thoughts  were 
guarded.  The  peace  of  God  was  not  like  a  sentinel 
guarding  from  without ;  it  was  within,  creating  an  ex- 
perience which  was  inexpressible,  because  it  surpassed 
all  understanding. 

8.  Finally,  brethren, — The  apostle  now  intends  bring* 
ing  his  letter  to  a  close,  as  he  had  intended  to  do  when 
before  he  wrote  the  word  "  finally."  See  Ch.  iii.  1.  The 
word  translated  "  finally  "  could  as  well  be  rendered,  '  As 
to  the  rest.'  Paul  had  some  things  yet  to  say,  though 
he  did  not  intend  to  add  very  many  words. 

whatsoever  things  are  true,  ivJiatsoever  things  are 
honorable,  tvhatsoever  things  are  just,  ichatsoevcr  things 
are  imre,  tvhatsoever  things  are  lovely,  tvhatsoever  things 
are  of  good  rei^ort; — The  apostle  here  summarises  the 
excellencies  which  are  universally  approved  by  mankind^ 
and  which  ought  ever  to  be  distinguishing  marks  of  the 
Christian,  since  he,  when  truly  reflecting  the  character  of 
his  Lord  and  Master,  is  the  highest  style  of  man.  By 
the  things  that  are  true  are  meant  those  that  are  real 
and  genuine,  straightforward  and  reliable,  those  things 
that  are  as  far  removed  from  falseness  and  disguise  as 
the  east  is  from  the  west.  By  the  things  that  are  honor* 
able  are  meant  those  that  are  dignified  and  decorous, 
worthy  of  nobility,  fit  to  be  called  Christian  in  the 
highest  sense.  By  the  things  that  are  just  are  meant 
those  that  are  truly  righteous,  and  cannot  be  impugned. 
By  the  things  that  are  pure  are  meant  those  which  are 

[  111  ] 


CH.  IV.  V.  8.]  NOTES. 

entirely  free  from  baseness,  those  which  ate  transparent 
and  stainless.  By  the  things  which  are  lovely  are  meant 
those  which  are  amiable  and  endearing.  By  the  things 
which  are  of  good  report  are  meant  those  which  are 
gracious,  winning  and  attractive.  The  word  "  whatso- 
ever," used  six  times  in  this  passage,  shows  how 
inclusive  of  all  things  that  are  good,  and  how  exclusive 
of  all  things  that  are  evil,  the  religion  of  Christ  is. 

if  there  be  any  virtue,  and  if  there  he  any  j^raise,  think 
on  these  things. — If  virtue  exists  that  is  worthy  of  the 
name,  if,  measured  not  by  human  standards,  but  by  the 
divine  standard,  there  really  is  such  a  thing  as  goodness  ; 
and  if  there  be  any  praise  worthily  earned  and  worthily 
bestowed,  if  by  mortals  a  heavenly  plaudit  can  be  won  ; 
then  take  account  of  these  things.  It  was  as  far  as 
possible  from  the  apostle's  thought  to  suggest  that  virtue 
in  its  highest  and  best  sense  did  not  exist,  or  that  such 
goodness  as  would  meet  with  God's  approval  was  not 
attainable  ;  he  sought  rather  to  set  before  the  minds  of 
the  Philippian  Christians  the  lofty  claims  and  rightful 
demands  of  the  religion  of  Christ.  He  would  have  them 
see  what  the  character  of  the  Christian  should  be  and 
might  be,  how  highly  Christian  excellence  deserved  to  be 
esteemed  for  its  own  sake,  and  how  earnestly  and  deter- 
minedly it  should  be  striven  after,  in  order  that  by  its 
exemplification  before  men  those  not  yet  Christians 
might  be  led  to  follow  Christ.  The  model  which  the 
apostle  portrayed,  how  worthy  of  imitation  it  is  !  To  be 
distinguished  for  probity  and  integrity,  to  be  so  true  that 
those  who  know  you  will  remark  concerning  you  that 
you  are  true  through  and  through ;  to  be  pointed  out  as 
one  of  God's  noblemen  ;  to  be  righteous  before  men,  like 
Zacharias  and  Elizabeth,  *'  walking  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless  ;"  to  be  so 
pure  that  the  tempter  could  not  find  any  thing  in  you  up- 
on which  to  lay  hold,  to  have  a  heart  so  full  of  abhorrence 
of  every  thing  that  is  ignoble,  that  you  would  be  utterly 
incapable  of  doing  any  mean  thing ;  to  be  so  void  of  ill- 
nature  and  malevolence,  and  so  full  of  kindliness  and 
charity,  that  all  who  knew  you  would  be  constrained  to 
love  you  ;  to  possess  and  to  manifest  a  character  in  which 

[   112  ] 


NOTES.  [CH.  IV.  v.  8. 

graciousness  would  be  so  combined  with  goodness  as  to 
draw  to  you  irresistibly  those  who  should  come  in  contact 
with  you  :  if  the  Christian  religion  could  after  this 
manner  be  widely  endorsed,  how  mightily  it  would  be 
commended  to  the  world  I  That  there  have  been  and  are 
in  the  world  such  exponents  of  the  working  of  God's  grace 
in  human  hearts  cannot  be  denied. 

9.  TJie  tilings  which  ye  both  learned  and  received  and 
heard  and  saiv  in  me,  these  things  do.- — The  Philippians 
knew  so  well  how  the  grace  of  God  had  been  magnified 
in  Paul,  that  they  could  have  no  thought  of  his  giving 
expression  to  egotism  as  he  thus  addressed  them.  They 
who  are  known  to  be  such  as  are  well-pleasing  to  God 
cannot  but  be  approved  of  men.  It  is  true  that  even 
that  which  is  good  in  God's  people  is  sometimes  evil 
spoken  of.  So  it  was  with  Paul.  But  his  behavior  was 
ever  so  seemly,  that  wherein  he  was  spoken  against  as 
an  evil-doer,  his  good  works  gave  the  lie  to  the  accusa- 
tion. Paul  had  practised  in  the  sight  of  the  Philippians 
those  things  which  he  had  preached  to  them,  and  there- 
fore with  a  boldness  which  carried  with  it  virtue's 
incontrovertible  commendation  he  could  say  to  them,  'The 
things  which  ye  both  learned  of  me  and  accepted,  which 
ye  not  only  heard  of  in  me,  but  saw  in  me,  these  things 
put  into  practice.'  Practice  should  ever  accompany 
preaching  and  profession,  else  our  words  of  exhortation 
will  be  but  vain  words. 

and  the  God  of  i^ieace  shall  he  icith  you. — x\bove  (see 
verse  7)  the  apostle  had  said,  "  And  the  peace  of  God.  . 
.  .  .  shall  guard  your  hearts  and  your  thoughts  in  Christ 
Jesus,"  that  is,  if  in  everything  by  prayer  and  suppli- 
cation with  thanksgiving  you  let  your  requests  be  made 
known  unto  God,  and  by  so  doing  rid  yourselves  of  all 
anxiety.  Here  he  tells  the  Philippians  that  the  same  bless- 
ing will  be  with  them,  if  they  translate  their  knowledge 
and  their  faith  into  works.  The  assurance  is  the  same  as 
in  the  seventh  verse,  though  the  expression  is  varied. 
Those  who  experience  in  their  hearts  "  the  peace  of  God, 
which  passeth  all  understanding,"  have  with  them  the 
presence  of  "  the  God  of  peace." 

[  113  ]  E 


CH.  IV.  V.  10.]  NOTES. 

10.  But  I  rejoice  in  the  Lord  greatly^  that  noiv  at 
length  ye  have  revived  your  thought  for  me  ;  loherein  ye  did 
indeed  take  thoiight,  but  ye  lacked  opportunity. — After  a 
considerable  interval  the  apostle  had  again  received 
tokens  of  the  thought  which  he  knew  the  Philippians 
ever  took  concerning  him.  Doubtless  along  with  the 
gifts  which  had  come  to  him  he  had  received  assurances 
that  he  had  not  been  forgotten,  although  circumstances 
had  prevented  their  doing  for  him  w^iat  they  had  had  it 
in  their  hearts  to  do.  In  his  second  letter  to  the  Corin- 
thians the  apostle  refers  to  his  having  received  from 
Macedonia  supplies  according  to  his  need.  See  II.  Cor.  xi. 
9.  It  is  not  unlikely  that  these  had  come  in  part,  if  not 
in  whole,  from  the  Church  in  Philippi.  It  brought  no 
ordinary  joy  to  the  apostle  to  be  again  remembered  by 
his  dear  Philippian  friends.  "I  rejoice  greatly,"  says 
he.  It  was  not  a  merely  momentary  joy  w^hich  he  felt, 
for  he  writes  these  words  after  some  time  had  elapsed 
since  he  received  the  gifts.  He  rejoices  as  greatly  when 
writing  these  words  as  he  did  on  the  day  when  Epapb- 
roditus  arrived  from  Philippi.  It  is  to  be  noticed  that 
he  speaks  here  of  rejoicing  "  in  the  Lord."  Concerning 
this  Dr.  Eadie  remarks,  *■  His  was  a  Christian  gladness. 
The  gift  was  contributed  in  the  Lord,  and  in  a  like  spirit 
he  exulted  in  the  reception  of  it." 

11,  12.  Not  that  I  sfeak  in  respect  of  want :  for  I  have 
learned,  in  ivhatsover  state  I  am,  therein  to  be  content.  I 
know  hoiD  to  he  abased,  and  I  know  also  hoio  to  abound  : 
in  every  thing  and  in  all  things  have  I  learned  the  secret 
both  to  be  filled  and  to  be  hungry,  both  to  abound  and  to 
be  in  want. — We  cannot  do  better  here  than  to  transcribe 
from  the  paraphrase  which  precedes  these  '  Notes,'  the 
following  :  '  I  must  explain  that  in  w^hat  I  have  just  said 
I  make  no  reference  to  any  want,  for  I  have  not  known 
want.  What  I  have  had  has  been  enough  for  me.  What  I 
have  not  had  has  given  me  no  concern  :  for  I  have  learned, 
in  whatsoever  state  I  am,  therein  to  be  content.  I  know 
how  to  be  abased,  and  not  be  unhappy  ;  and  I  know  also 
how  to  abound,  without  being  spoiled — without  becoming 
through  the  enjoyment  of  an  abundance  of  comfort  dis- 

[  114  ] 


NOTES.  [CH.  IV.  V.  12. 

qualified  for  the  cheerful  endurance  again  of  an  entirely 
changed  condition,  which  might  he  regarded  as  a  condi- 
tion of  deprivation  and  suffering,  but  which  God's  grace 
would  enable  me  to  look  upon  as  that  condition  which 
under  God's  good  providence  could  be  no  other  than  the 
very  best  condition  for  me  at  the  time,  because  God  had 
in  his  wisdom  so  ordered  it.  In  everything  and  in  all 
things — in  each  particular  and  in  all  circumstances  of 
God's  arrangement  for  the  supply  of  my  temporal  need 
— have  I  learned  the  secret  both  to  be  tilled  and  to  be 
hungry,  botb  to  abound  and  to  be  in  want,  to  enjoy 
whether  in  the  one  case  or  in  the  other  the  same  equanim- 
ity.    The  secret  is  a  contented  mind.' 

If,  as  is  supposed  by  some,  perhaps  not  without  a  good 
degree  of  plausibility,  Paul  through  inheriting  property, 
was  in  his  old  age  in  comparatively  attkient  circumstances, 
which  contrasted  strongly  with  his  straitened  state  when 
he  was  obliged  to  toil  with  his  hands  night  and  day  to 
procure  sustenance  for  himself  and  his  fellow-workers, 
this  does  not  at  all  affect  what  he  says  in  regard  to  his 
having  learned  in  whatsoever  state  he  was,  therein  to  be 
content.  The  meaning  contained  in  the  word  "  what- 
soever" shows  what  an  advanced  stage  Paul  had  in 
time  past  reached  in  the  school  of  Christ. 

13.  I  can  do  all  things  in  him  that  strengtheneth  me. — 
If  Paul  had  not  said  this  here,  and  if  he  had  not  in  so 
many  other  places  in  his  epistles  spoken  of  his  intimate 
relation  to  Christ,  his  union  with  him,  his  being  in  Christ 
and  Christ's  being  in  him,  we  should  have  no  clue  to  the 
secret  of  that  deep  and  undisturbed  contentment  of  which 
he  speaks.  The  secret  is  here  fully  disclosed.  Paul 
understood  clearly  enough  that  apart  from  Christ  he 
could  do  nothing,  while  as  a  part  of  Christ  he  could  do 
all  things.  In  these  words  of  Paul  the  living  branch  of 
the  living  vine  of  Christ's  parable  is  vocal.  What  the 
fruit-bearing  branch  is  able  to  do,  it  does  on  account  of 
the  life  that  is  in  it  because  of  its  union  with  the  vine- 
stock.  P^ven  so  it  is  with  him  who  by  faith  is  joined  to 
Christ.  "  I  am  the  vine,  ye  are  the  branches,"  said 
Christ  to  his  disciples.     "  He  that  abideth  in  me,  and  I  in 

[  115  ] 


CH.  IV.  V.  13.]  NOTES. 

him,  the  same  beareth  much  fruit."  The  reaHsation  by 
us  of  ouu  oaenesB  with  Christ  will  enable  us  to  say  what 
Paul  said.  If  we  are  iu  Christ,  we  ought  to  be  strength- 
ened in  the  grace  that  is  in  him.  See  II.  Tim.  ii.  1. 
When  thus  strengthened  in  all  power  according  to  the 
might  of  his  glory,  we  shall  bear  fruit  in  every  good 
work.     Col.  i.  10,  11. 

14-20.     Hoichcit  ije  did  loell  that  ye  had  fellon'sliip  with 
my  affliction.     And  ye  yourselves  also    Icnoiv,  ye  Philip- 
pians,  that  in  the  beginning  of  the  gospel,  ichen  I  departed 
from  Macedonia,  no  church  had  fclloiDship  with  me  in  the 
matter  of  giving  and  receiving  but  ye  only  ;  for  even  in 
Thessalonica  ye  sent  once  and  again  unto  my  need.     Not 
that  1  seek  for  the  gift ;  hut  I  seek  for  the  fruit  that  in- 
creaseth    to  your    account.     But  I   have  all    things,  and 
abound  :  I  am  filled,  having  received  from  Epaphroditus 
the  things  that  came  from  you,  an  odor  of  a  siveet  smell, 
a  sacrifice  acceptable,  well-pleasing  to  God.     And  my  God 
shall  supply  every  need  of  yours  according   to  his  riches 
in  glory  in  Christ  Jesus.     Notu  unto  our  God  and  Father 
be  the  glory  for  ever  and  ever.     Amen. — From  the  para- 
phrase which  precedes  these  *  Notes,'  we  transcribe  as 
follow^s  :  *  I  could  have  got  on  quite  w^ell  without  any  of 
the  things  which   you  so  thoughtfully  provided  for  me, 
if  the  Lord  had  not  put  it  into  your  hearts  to  care  for  me  as 
you  have  so  kindly  done.     Nevertheless  ye  did  well,  that 
just  at  this  time  and  in  this  way  ye  had  fellowship  wdth 
me  in  my  troubles.     Most  clearly  I  recognise  the  good 
providence  of  God  in  your  thought  for  me,  and  my  heart 
is  full  of  thankfulness  for  what  you   did  for  my  relief. 
I  well  remember,  and  can  never  forget  it,  and  ye  your- 
selves also  know,  for  ye  can  call  to  mind,  ye  kind-hearted 
Philippians,  that  after  I  had  left  Macedonia  at  the  time 
when  I  was    beginning    to    evangelise    among  you,    no 
Church  had  fellowship  with  me  in  the  matter  of  giving 
and  taking  aid,  but  ye  only.     Though  I  would  not  for 
good  reasons  accept  help  from   others   (see  II.  Cor.  xi. 
7-12),   I  did  take  it  from  you,  and  I  remember  thank- 
fully how  you  helped  me  repeatedly.     For  before  I  left 
Macedonia,  even  when  I  was  in  Thessalonica,  ye  sent 

[  116] 


NOTES.  [CH.  IV.  V.  14-20. 

relief  to  me  once  and    again.     In    Thessalonica    1  was 
indeed  hard  pressed  (see  I.  Thess.  ii.  9),  and  your  gifts 
to  me  then  were  most  timely.     But  why    do  I  say  all 
this  ?     Is  it  that  I  have   now  any  desire  to  make  drafts 
on  your  liberality  '?     By  no  means   understand   me  thus. 
It  is  not  that  I  am  seeking  for  the  aid  which   you   are  so 
ready  to  bestow^     I  do  indeed  desire  nothing  for   myself, 
butl  desire  something  for  your  benefit,  and  that  something 
is  this — the  fruit  that  increaseth  to  your  credit.     No,  I 
neither  need  nor  w^ant  any  thing  myself,   but  I  do  desire 
for  you  the  recompense  which  God  bestows,  the  credit 
which  will  be  given  to  you,  and  which  will  increase  to 
your  benefit  with  each   proof    of    your  love  for  me.     I 
indeed  have  all  things    now  and  abound.     I   am   filled, 
having  received  from  Epaphroditus  the  things  that  came 
from  you— an  odor  of  fragrance,  a  sacrifice  acceptable, 
well-pleasing  to  God.     And  know  ye  that  my  God  shall 
fully  meet  every  need  of  yours   according   to   his  wealth 
in   glory  in  Christ  Jesus.     You    have    supplied  all    my 
wants,  and  my  God  on  my   behalf  wuU   recompense  you 
by  supplying  all  your  wants.     Thus  our  fellowship  with 
one  another  brings  us  into  fellow^ship  wath  God,  and  how 
blessed  it  is  when  we  remember  that  it  is   through  and 
in  Christ  Jesus.     For  Christ's  sake,  for  me  as  a  brother 
in  Christ,  you  are  kind  to    me.     And  God  for  Christ's 
sake,  for  what  you  have  done  for  me  because  j'ou  and  I 
are  members  one  of  another  in  the  Body  of  Christ,  will 
reward  you.     Now  unto  our  common  God  and   Father 
be  the  glory  unto  the  ages  of  the  ages.     So  may  it  be.' 

21.  Salute  every  saint  inChrist  Jesus. — The  apostle's 
salutation  is  an  individual  one,  as  befitted  the  relation- 
ship which  existed  between  himself  and  the  Philippians. 
He  knew^  them  personally  and  intimately,  and  the  strong- 
est attachment  existed  between  him  and  them.  The 
members  of  the  Philippian  Church  were  regarded  by 
Paul  as  his  brethren  and  sisters  in  Christ,  and  in 
addressing  them  he  so  worded  his  salutation  as  to  express 
the  high  esteem  in  which  they  as  individuals  were 
held  by  him.  The  agreement  in  the  wording  of  Paul's 
opening   and  closing   salutations  to    the   Phihppians  is 

[  117  ] 


CH.  IV.  V.  21.]  NOTES. 

worthy  of  notice.  The  apostle  addresses  the  epistle 
"  to  all  the  saints  in  Christ  Jesus  that  are  at  Philippi ;  " 
and  in  closing  his  epistle  he  says  to  those,  without 
naming  them  (presumably  the  officers  of  the  Church), 
in  whose  hands  his  letter  would  first  be  placed, 
"  Salute  every  saint  in  Christ  Jesus."  In  regard  to  his 
fellow-believers  in  Christ  two  thoughts  were  ever  present 
to  the  apostle's  mind,  one  of  which  was,  that  as  behevers 
in  Christ  there  exisied  between  them  and  their  Saviour  a 
vital  union,  and  the  other  was  in  reference  to  that 
character  which  belonged  to  them  by  virtue  of  their 
union  with  Christ  as  members  of  his  Body.  In  Christ 
they  were  saints. 

The  brethren  that  are  with  me  salute  yon. — The  contrast 
between  the  persons  mentioned  here  and  in  the  next 
verse  as  sending  their  salutations  is  remarkable.  These 
are  called  brethren  simply,  while  those  are  spoken  of  as 
saints.  The  actions  of  these,  as  described  by  the  apostle 
(see  ch.  ii.  21)  were  not  the  actions  of  saints,  and  so 
they  were  not  mentioned  as  such.  Though  called 
brethren  by  the  apostle,  they  were  in  reality  unworthy 
brethren. 

22.  All  the  saints  salute  ^/oz^.— These  were  those  who 
were  not  so  immediately  associated  with  the  apostle,  but 
who  belonged  to  the  Church  in  Rome.  Some  of  their 
names  are  doubtless  mentioned  in  the  last  chapter  of  the 
epistle  to  the  Romans,  written  several  years  before  Paul 
went  to  Rome.  We  read  (see  Acts  xxviii.  23,  24) 
that  soon  after  Paul's  arrival  in  Rome,  the  Jews  dwelling 
there  came  to  him  into  his  lodging  in  great  number,  to 
whom  he  expounded  the  truth  concerning  Jesus  the 
Messiah,  and  that  while  some  who  listened  to  the 
apostle's  argument  and  testimony  continued  to  disbelieve, 
there  were  others  who  believed  the  things  which  he 
declared.  These  from  the  time  they  accepted  Christ  as 
their  Saviour  were  numbered  among  the  Christians  in 
Rome,  and  they  must  have  been  included  among  those 
who  at  the  time  when  Paul  wrote  to  the  Philippians  sent 
to  the  Church  there  their  salutation,  and  whom  Paul 
speaks  of  as  saints. 

[  118] 


NOTES.  [CH.  IV.  l\  22. 

Especially  they  that  are  of  Ccesafs  household. — Ciesar's 
household  comprised  a  very  large  number  of  freedmen 
not  only  resident  at  Rome,  but  scattered  throughout  the 
(•mpire,  holding  a  very  great  variety  of  offices,  including 
alike  those  of  the  highest  functionaries  and  those  of  the 
lowest  menials.  A  very  interesting  essay  upon  this  subject 
by  Dr.  Lightfoot  can  be  found  in  his  commentary  on  this 
epistle.  Some  of  these  freedmen  connected  with  the 
household  of  the  Emperor  may  have  been  among  those 
mentioned  in  the  last  chapter  of  the  epistle  to  the 
Bomans  as  saluted  by  the  apostle,  and  others  may  have 
become  Christians  after  the  apostle's  arrival  in  Rome. 

23.  The  grace  of  the  Lord  Jesus  Christ  be  witJi  your 
spirit. — The  church  at  Philippi  is  here  regarded  as  l)eing 
of  one  soul,  in  accordance  with  the  apostle's  exhortation 
in  this  letter.  See  ch.  ii.  3.  Paul's  benediction  was 
not  written  as  a  mere  formulary.  His  whole  heart 
entered  into  it,  and  it  was  intended  to  reach  the  inner- 
most being  of  those  to  whom  his  letter  was  sent. 


[  119] 


FEINTED    AT    THE 
S.    P.    C.    K.    PRESS,    VEPERY,    MADRAS 

1905. 


APPENDIX. 


Dr.  J.  A.cjar  Beet,  in  the  closincr  sentences  of  an 
essay  published  in  The  Expo.silor,  January  1S89,  thus 
wrote : 

"Willi  a  gift  I  the  letter  to  the  Phili])piansj 
infinitely  more  precious  than  that  he  brought  from 
Phili[)pi,  Epaphroditus  starts  on  his  homeward  jour- 
ney. The  joy  caused  by  his  return,  and  the  effect  of 
this  wonderful  letter  when  first  read  in  the  Church 
at  Philippi,  are  hidden  frcmi  us.  And  we  may  almost 
say  that  with  this  letter  the  Church  itself  passes  from 
our  view.  To-day  in  silent  meadows  (juiet  cattle 
browse  among  the  ruins  which  mark  the  site  of  what 
was  once  the  flourishing  Roman  colony  of  Philippi, 
the  home  of  the  most  attractive  Church  of  the  apos- 
tolic age.  But  the  name  and  fame  and  spiritual  influ- 
ence will  never  pass.  To  myriads  of  men  and  women 
in  every  age  and  nation,  the  letter  written  in  a  dun- 
geon at  Rome  and  carried  along  the  Egnatian  Way  by 
an  obscure  Christian  nu^ssenger,  has  been  a  light 
Divine,  and  a  cheerfid  guide  along  the  most  rugged 
paths  in  life.  As  T  wafch  and  myself  rejoice  in  the 
brightness  of  that  far-shining  light,  and  glance  at 
those  silent  ruins,  I  see  fulfilled  an  ancienf  ]>rophecy: 
The  grass  withcrfth,  the  'flower  fadeth:  hid  Ihe  word 
of  our  God  shall  stand  forever/' 

In  the  third  sentence  of  the  above  ]iaragra])h.  Dr. 
Beet  considerately  used  the  word  "almosf."  With 
the  letter  of  fhe  apostle  Paul  to  the  Philii)i)iaiis  the 
Church   at  Pliili|)pi    has   not    altogether   i)ass('d    from 

I      121      1 


APPENDIX. 

onr  view.  From  the  article  Philippi  in  Hastings' 
Bible  Dictionary  we  take  the  following:  ''At  the 
beginning  of  the  second  century  the  Church  at  Phil- 
ippi emerges  once  more  for  a  moment  into  the  light  of 
history,  when  it  received  a  visit  from  one  apostolic 
father,  and  a  letter  from  another,  sometime  in  the 
reign  of  Trajan,  i.  e.  before  A.  D.  117.  Ignatius, 
Bishop  of  Antioch,  was  condemned  to  death  as  a 
Christian,  and  sent  in  charge  of  a  guard  of  soldiers 
to  be  thrown  to  the  beasts  at  Rome.  His  route,  as  we 
know  from  his  epistles,  lay  through  Philadelphia, 
Smyrna,  and  Troas.  Thence,  like  Paul,  he  must  have 
crossed  to  Neapolis,  and  so  reached  Philippi  (his 
guards  were  probably  making  for  one  of  the  Adriatic 
ports  by  way  of  the  Egnatian  Road),  since  the 
Church  at  Philippi  'welcomed'  and  'escorted'  him, 
and  on  his  departure  wrote  two  letters,  one  to  the 
Church  at  Antioch,  consoling  them  for  the  loss  of 
their  Bishop,  and  one  to  Poly  carp,  of  Smyrna,  asking 
for  copies  of  as  many  as  i)ossible  of  the  letters  which 
Ignatius  had  written  in  Asia  Minor.  Polycarp's  an- 
swer is  his  letter  to  the  Philippians,  the  sole  source  of 
our  knowledge  of  this  episode  of  Philippian  history." 

"It  is  not  impossible,"  adds  this  writer,  "that  this 
rer{uest  of  the  Philippians  was  the  origin  of  the  col- 
lection of  the  Ignatian  letters  and  of  their  x^reserva- 
tion  for  later  ages." 

The  only  other  scraps  of  history  pertaining  to  the 
Church  at  Philippi  are  the  names  of  some  of  the 
Bishops  among  the  subscribers  to  4th  and  5th  century 
councils:  Porphyrins  at  Sardia  in  344,  Flaviano  at 
Ephesus  in  431,  Sozon  at  the  Latrocinium  of  Ephesus 
in  449  and  at  Chalcedon  in  451  A.  D. 

The  epistle  of  Polycarp  to  the  Philippians  is  sub- 
joined. 


[     122     ] 


THE   EPISTLE   OF   POLYGARP 
TO   THE   PHILIPPIANS. 


Polyearii  mid  the  elders  who  are  with  him,  to  the 
Church  sojourning'  in  Philippi,  mercy  and  peace  from 
God  and  onr  Saviour  Jesus  Christ. 

I.  I  rejoiced  to  hear  that  ye  received  and  escorted 
on  their  way  the  saintly  followers  of  Christ  whose 
fetters  are  their  diadems;  and  that  the  root  of  your 
faith,  famous  from  the  befiinnino-,  still  bears  fruit 
unto  Jesus  Christ,  who  died  and  was  raised  again  for 
us ;  in  whom  though  ye  never  saw  him,  ye  believe  with 
joy  unspeakable,  being  saved  l^y  grace  and  not  by 
works. 

II.  Therefore  be  strenuous.  Serve  God  and  for- 
sake all  vain  and  erroneous  teaching.  Believe  on  him 
who  raised  Jesus  Christ  to  be  the  judge  of  (|uick  and 
dead,  subjecting  all  things  to  him.  He  will  raise  us 
also,  if  we  obey  his  cimimandments,  and  remember 
the  warnings  of  Christ,  who  bade  us  do  as  we  wc^dd 
be  done  by,  and  promised  the  kingdom  of  heaven  to 
those  who  follow  after  righteousness. 

III.  I  write  these  things,  not  of  my  own  motion, 
but  in  answer  to  your  invitation.  I  am  not  e(|ual  to 
the  blessed  Paul  who  taught  you  both  in  |)ei-s(m  and 
by  letter.  Prom  his  letters  you  may  learn  to  build 
yourself  up  in  faith,  hope,  and  love.  Faith  is  the 
mother  of  us  all:  love  leads  the  way,  and  h(»i)e  follows. 
Observing  these  ye  will  fulfill  the  connnandnumt. 
Whosoever  has  love  is  far  from  sin. 

[     123     ] 


THE  EPISTLE  OF  POLYCARP. 

IV.  Above  all  things  avoid  eovetousness.  We 
brought  nothing  into  the  world  and  can  carry  nothing 
out.  Let  us  therefore  put  on  the  armor  of  righteous- 
ness. Teach  your  wives  to  live  in  faith  and  love  and 
purity,  cherishing  their  husbands,  and  showing  kind- 
ness to  all  men,  and  to  train  their  children  in  godli- 
ness. Let  the  widows  pray  without  ceasing  and  avoid 
all  malice  and  eovetousness,  remembering  that  they 
are  God's  altar,  and  that  the  offerings  there  made  are 
scanned  by  his  all-seeing  eye,  which  the  most  secret 
thoughts  cannot  escape. 

V.  Let  us  remember  that  God  is  not  mocked,  and 
let  us  walk  holily.  The  deacons  must  be  blameless, 
not  tale-bearers  nor  covetous,  but  sober,  compassion- 
ate, diligent,  after  the  pattern  of  Christ,  who  was  the 
chief  of  deacons.  We  must  please  God  in  the  present 
life,  that  he  may  bestow  upon  us  the  future  life. 
They  that  are  true  citizens  of  Christ's  Kingdom 
now  shall  themselves  be  Kings  with  him  hereafter. 
The  younger  men  also  must  be  chaste  and  restrain 
their  passions.  Lust  warreth  against  the  spirit.  No 
profligate  person  shall  inherit  the  kingdom  of  God. 
Let  them  also  be  subject  to  the  presbyters  and  deacons. 
The  virgins,  too,  must  keep  their  conscience  blameless 
and  pure; 

VI.  The  presbyters  also  must  be  tender  and  pitiful, 
bringing  home  the  strayed  sheep,  watching  over  the 
sickly,  taking  care  of  the  widow  and  orphan  and  the 
poor  man.  Let  them  have  regard  to  what  is  good  in 
the  sight  of  God  and  men,  shunning  all  unrighteous- 
ness and  malice,  abstaining  from  eovetousness,  not 
credulous  or  harsh  in  their  judgments  of  others,  as 
conscious  of  their  own  inflrmities.  We  must  forgive, 
if  Ave  would  be  forgiven;  for  all  alike  will  stand 
before  the  judgment-seat  of  Christ.  So  then  let  us 
serve  him  in  all  godliness,  according  to  the  teaching 
of  the  Apostles  and  the  Prophets,  holding  aloof  from 
all  false  brethren  and  hypocrites  and  deceivers. 

VII.  He    who    disallows   the    incarnation   is   Anti- 

l     124     ] 


THE  EPISTLE  OF  POLYCARP. 

Christ;  he  who  rejects  the  testimony  ot*  the  Cross  is 
of  the  devil ;  he  who  denies  the  resurrection  and  the 
judjiment  is  of  Satan.  Flee  from  all  false  teaching; 
be  instant  in  fastini*'  and  ])rayer;  entreat  God  to  de- 
liver you  from  temptation.  The  spirit  may  be  willing, 
but  the  iiesh  is  weak. 

VIII.  Let  us  cleave  steadfastly  to  Jesus  Christ  our 
hope.  He  bore  his  cross  patiently ;  he  was  without  sin 
and  without  guile;  he  suffered  all  things  for  our 
sakes.  Let  us  therefore  follow  him  aiul  suffer  gladly 
for  his  name,  if  need  be,  for  he  has  given  us  an  exam- 
ple. 

IX.  Therefore  be  obedient  and  practice  patient 
endurance  such  as  ye  saw  in  Ignatius  and  Zosimus 
hnd  Rufus  and  others  from  among  yourselves,  yea  in 
Paul  himself  and  in  the  other  apostles.  All  these 
have  won  the  prize.  They  have  gone  to  their  own 
place:  for  they  loved  not  the  present  world,  l)ut  him 
who  died  and  rose  for  us. 

X.  Follow  the  example  of  Christ.  Be  firm  in  the 
faith;  be  kindly,  aff'ecticmate,  and  helpful  one  to 
another.  Despise  no  man.  Do  good  while  you  can.  Sub- 
mit one  to  another.  So  live,  that  your  good  works 
may  be  manifest  to  the  Gentiles,  and  that  Christ's 
name  may  not  be  blasphemed  through  you.  Teach 
all  men  to  be  sober,  even  as  ye  yourselves  walk. 

XL  I  grieve  exceedingly  over  your  pres])yter  Val- 
ens,  that  he  should  so  forget  his  office.  Avoid  covetous- 
ness.  Abstain  from  all  evil.  How  can  a  man  teach 
others,  when  he  is  unable  to  govern  himself?  Covet- 
ousness  is  idolatry.  The  covetous  man  shall  be 
judged  as  a  Gentiie;  whereas  the  saints  shall  them- 
selves judge  the  world,  as  Paul  teacheth.  Not  that  I 
am  aware  of  any  such  fault  in  you,  among  wh(mi  Paul 
labored  and  of* whom  he  boasted  in  all  the  Churches 
at  a  time  when  we  Smyrna'ans  were  not  yet  converted 
to  Christ.  I  greive  greatly  for  Valens  and  his  wife. 
(Jod  grnnt  them  true  re])entance.  Treat  ye  them 
with  moderation,  and  rcsloi'c  Ihem  as  erring  nicinbcrs, 

f      125     1 


THE  EPISTLE  OF  POLYCARP. 

that  your  whole  body  may  be  made  whole.     So  doing, 
ye  shall  edify  yourselves. 

XII.  You  are  versed  in  the  Scriptures  far  beyond 
myself.  Remember  therefore  how  these  Scriptures 
warn  you  not  to  give  way  to  anger.  Blessed  are  ye 
if  ye  remember  this.  May  God  the  Father  and  the 
Eternal  High  Priest,  Jesus  Christ,  build  you  up  in 
faith  and  truth  and  gentleness  and  patience  and  chas- 
tity, and  grant  to  you  and  to  us  our  portion  among 
the  saints,  with  all  those  who  shall  believe  on  our 
Lord  Jesus  Christ.  Pray  for  all  saints.  Pray  for 
kings  and  rulers,  for  you  persecutors,  for  the  enemies 
of  the  Cross,  that  your  fruit  may  be  seen  and  ye  may 
be  perfect  in  Christ. 

XIII.  I  have  been  asked  by  you  and  by  Ignatius 
to  allow  our  messenger  to  carry  your  letter  to  Syria. 
I  will  do  this — either  myself  or  the  delegate  whom  I 
shall  send  on  your  behalf  as  well  as  on  ours.  I  have 
also  attended  to  your  other  request,  and  sent  you 
such  letters  of  Ignatius  as  I  had  in  my  possession. 
They  are  attached  to  this  letter.  You  will  find  them 
highly  profitable,  for  they  teach  faith  and  patient 
endurance  and  are  in  all  ways  edifying.  In  return 
do  ye  communicate  to  me  the  latest  news  of  Ignatius 
and  his  companions. 

XIV.  This  letter  will  reach  you  through  Crescens. 
I  commend  him  to  you  now,  as  I  have  done  heretofore. 
His  conduct  with  us  was  blameless,  as  doubtless  it  will 
be  with  you.  Welcome  his  sister  also,  when  she  meets 
you.    Farewell  all  of  you  in  Christ.    Amen. 


[     126     ] 


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